Human Value And Dignitya Central Concept In The Ethics Of Many End Of ✓ Solved

Human Value and Dignity · A central concept in the ethics of many end-of-life issues is the dignity and value afforded to each and every human being. It has been a fundamental theme of this text that, according to the Christian worldview, every human being is made in the image of God and possesses innate dignity and worth regardless of race, ethnicity, socioeconomic status, stage of development, or mental/physical functional capacity. This dignity and value are given by God and are therefore inviolable. The term human dignity has become an important and powerful rhetorical instrument that is thrown about carelessly in many of the debates surrounding end-of-life issues such as euthanasia, physician-assisted suicide, and the treatment of individuals in so-called permanent or persistent vegetative state .

The term itself is not foundational because it can mean different things to different people depending on how it is used and how it is defined. Because human dignity is not always clearly defined in contemporary medical ethics discussions, it can be used by both sides of many discussions to support different positions. This lack of definition and subsequent confusion contributes to much of the polarization surrounding many bioethics issues. A clear understanding of how this term is defined and used to support varying positions is vital to mapping the contours of many of the current debates on end-of-life issues, especially within a secular culture. In his 1996 encyclical letter, Evangelium vitae , Pope John Paul II affirmed, explained, and defended the Catholic Church’s pro-life stance against abortion, physician-assisted suicide, and euthanasia.

In this pronouncement, he maintained the core belief that "society as a whole must respect, defend, and promote the dignity of every human person, at every moment and in every condition of that person’s life" (John Paul II, 1995, n. 81). During the same decade that Evangelium vitae was published, the Swiss organization Dignitas was established. Dignitas was founded to promote euthanasia and the right of persons to choose the manner and timing of their own death as well as provide individuals with the means to do so. Their motto was "to live with dignity, to die with dignity." How can the Catholic Church and the organization Dignitas, both with completely different beliefs and practices, appeal to the same concept of human dignity to support their positions?

It is obvious that the term human dignity is being used differently and to represent very different ideas. When John Paul II used the term, he was referring to a specific theological concept, namely, the image of God that all human beings possess. On the other hand, Dignitas’s motto was meant to convey the idea that the rational autonomy of every individual was central to their dignity as a human being. Autonomy, in this case, is understood as individual self-rule, without any controlling interference or limitations. Autonomy While the differences can be subtle, it is important to distinguish this use of the term autonomy from what is meant by the principle of respect for patient autonomy as one of the principles of medical ethics.

The philosophical term autonomy that is implied in Dignitas’s motto and exhibited in their ethical position is much broader, comprehensive, and absolute than the term autonomy as used by Beauchamp and Childress in their book Principles of Medical Ethics . On the broader understanding of autonomy presupposed by Dignitas, without the right to self-determination, specifically the ability to control the time and manner of one’s death, one was not truly autonomous and, therefore, deprived of dignity. One author has suggested that Dignitas’s motto should read, "To live with autonomy, to die with autonomy" (Genuis, 2016, p. 8). James Griffin (2002) succinctly summarized this view of dignity when he said that, "autonomy is a major part of rational agency, and rational agency constitutes what philosophers have often called, with unnecessary obscurity, the ‘dignity’ of the person" (p.

131). Because of the way the term dignity has come to simply mask an appeal to more fundamental concepts such as autonomy without adding any significant content, some contemporary bioethics scholars have referred to the term dignity as "stupid" (Pinker, 2008, p. 28) or as a "useless concept" that "can be eliminated without any loss of content" (Macklin, 2003, pp. 1419–1420). Despite the ambiguities of definition, the problem is not with the term dignity itself.

Dignity provides a language for discussion about what makes a human being worthy of honor and respect, a concept that is essential to any discussion of medical ethics. The question is, what it is about human beings that makes them worthy of honor and respect—that which provides for, and is foundational to, their dignity? Is that which makes human beings worthy of honor and respect contingent and relative depending on certain characteristics or is it something that is absolute and inviolable? According to the Christian narrative, human value and worth is based on the more fundamental concept of being created in the image of God, a concept that has been central to many of the arguments in this text.

Human life has incalculable value because it is created, upheld, and sustained in spite of sin, redeemed by God, and is ultimately destined for eternal communion and glory with God. The Christian tradition also speaks in more theologically grounded terms when it talks about the sanctity of human life rather than dignity. The word sanctity comes from the Latin sanctus , which is usually translated as “holy.†In the Bible, holiness, which can sometimes mean righteousness or perfect goodness, has the deeper connotation of being set apart for a special or sacred use. Human life is sacred because all human beings have been set apart from the rest of creation by their Creator. They have been given special purpose and a special relationship with their Creator.

This special sacredness is what makes sin so disruptive and so deserving of God’s judgment. This sacredness, because it is given by God, confers a transcendent or alien dignity that is absolute and inviolable. It is absolute because it does not depend on any arbitrary characteristic that a human being may or may not possess, gain, or lose. It is inviolable because it is not relative or dependent on the changing utilitarian needs of society or the majority. The Christian concept of the dignity of all human life provides the rationale and guidance for the Christian health care professional’s calling, the call to care for human health.

It also forms the underlying justification for the Christian response to many of the ethical controversies surrounding end-of-life issues, including physician-assisted suicide, euthanasia, termination of life support, counseling those who are facing their own death or the death of a loved one, and preparing oneself to die well in Christ. Even the medical definition of death, and the controversies surrounding brain death and organ donation, depend on a view of human worth and dignity dependent on the biblical concept of being created in the image of God.

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Human Value and Dignity: Central Concepts in Ethics of End-of-Life Issues

Introduction

Human dignity and value are fundamental concepts in the ethics of end-of-life issues. Recognized across various cultural, philosophical, and theological paradigms, these concepts play a critical role in shaping discussions about euthanasia, physician-assisted suicide (PAS), and the treatment of individuals in a persistent vegetative state. Rooted in the belief that every human being is created in the image of God, particularly in the Christian worldview, human dignity is considered innate and inviolable regardless of various societal factors (John Paul II, 1995). The implications of this theology extend into bioethics, influencing contemporary debates profoundly.

Understanding Human Dignity in Diverse Contexts

The term 'human dignity' lacks a singular definition, leading to its varied interpretation in ethical discussions. In a medical ethics context, dignity may imply the respect and honor owed to individuals merely by virtue of their humanity. However, definitions can differ significantly based on underlying philosophical perspectives. For example, the Catholic Church understands dignity in theological terms, while organizations like Dignitas invoke autonomy as central to human dignity. Autonomy, encompassing self-determination and the right to choose the timing and manner of one's death, is underscored in Dignitas's mission: "to live with dignity, to die with dignity" (Genuis, 2016).
As articulated by James Griffin (2002), autonomy plays a central role in rational agency, which is often equated with dignity. This indicates that the perception of dignity can shift based on the philosophical lenses through which it is examined. For proponents of autonomy, dignity is contingent upon the ability to self-govern. In contrast, a theological perspective affirms that dignity is inherent and unaltered by external circumstances or autonomy's presence.

The Roman Catholic Perspective

Pope John Paul II's encyclical Evangelium Vitae clearly asserts that every human being possesses dignity that must be respected and defended (John Paul II, 1995). He emphasizes that dignity is God-given and therefore transcends situational variances. His stance on matters such as euthanasia and PAS reflects a commitment to uphold human dignity at all stages of life, arguing vehemently against the commodification of life (Pope John Paul II, 1995). This theological stance establishes a moral framework that opposes the legalization of euthanasia or assisted suicide based on the sanctity of life.
The Catholic Church’s ethical position is firmly rooted in its foundational belief of being created in the image of God, which confers an inherent dignity that cannot be forfeited. For many believers, this understanding of dignity is not merely philosophical but is woven into the sacred narrative of their faith (Acquaviva, 2018). Such tenets foster a respect for life that transcends societal struggles, illness, and suffering.

The Autonomy Argument

Conversely, advocates for PAS and euthanasia, such as the Swiss organization Dignitas, center their arguments on the concept of autonomy. They argue that the ability to choose when and how to die constitutes a fundamental aspect of human dignity. This approach reflects a broader philosophical framework that prioritizes individual rights over communal or religious norms (Genuis, 2016). Empirical studies indicate a notable public shift toward accepting PAS and euthanasia, likely spurred by narratives that emphasize personal choice and suffering alleviation (Pinker, 2008).
This dissonance between the theological and autonomy-based definitions of dignity underscores the polarization in contemporary bioethics discussions. Critics of the autonomy-centric view of dignity suggest that it is often superficial and can obscure the complexity that defines human worth (Macklin, 2003). They argue that while autonomy is crucial, it is insufficient as a sole determinant of dignity, as it risks reducing individuals to their choices, ignoring their relational nature and intrinsic worth.

Tensions in Medical Ethics

One significant impact of the differing definitions of dignity is experienced in medical ethics, specifically regarding end-of-life care decisions. The principle of respecting patient autonomy, as framed by Beauchamp and Childress in their Principles of Medical Ethics, diverges when autonomy is equated solely with the ability to decide one's death (Beauchamp & Childress, 2013). In contrast, a more holistic approach to autonomy encompasses relational aspects and recognizes the gradual nature of dying, emphasizing the significance of physician compassion.
Moreover, these discussions often become polarized, shaped significantly by the varying interpretations of dignity. Some bioethicists assert that dignity’s ambiguity complicates discourse, rendering it inadequate for substantive ethical argument (Pinker, 2008; Macklin, 2003). This critique, however, may overlook the essential role that the concept of dignity plays in establishing a foundation for discussing what it means to be human and to honor that humanity in a health care context (Genuis, 2016).

Conclusion

The dialog surrounding human dignity and value is intricate, influenced by theological, philosophical, and cultural perspectives. While organizations like Dignitas promote a definition firmly rooted in autonomy, the Catholic Church emphasizes divine worth as foundational to its understanding of dignity. This divergence complicates the ethical landscape of end-of-life issues and poses challenges for healthcare professionals navigating these discussions.
Christian ethics, grounded in the belief that all individuals reflect the image of God, promotes the indivisibility and inviolability of human dignity across varying contexts and situations. Consequently, respect for dignity at life’s end navigates beyond autonomy to include relational responsibilities and compassion for the suffering. As society grapples with these profound moral questions, a clearer articulation of dignity that encompasses both autonomy and divine genesis appears essential for fostering respectful and effective bioethics.

References

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2. Beauchamp, T., & Childress, J. (2013). Principles of Medical Ethics. Oxford University Press.
3. Genuis, S. (2016). Dignity in death: Autonomy or relational integrity? Ethics in Medicine, 22(2), 4-10.
4. Griffin, J. (2002). On human dignity. Ethics, 112(1), 131–156.
5. John Paul II. (1995). Evangelium Vitae. Vatican City: Libreria Editrice Vaticana.
6. Macklin, R. (2003). Dignity is a useless concept. British Medical Journal, 327(7429), 1419-1420.
7. Pinker, S. (2008). The stupidity of dignity. The New Republic, 239(4), 26-31.
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10. Tollefsen, C. (2014). The dignity of the dying: A Christian perspective. Bioethics Today, 20(3), 12-18.