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founded on a yearning for freedom and a desire to establish our own human rights, should we be free to decide our way of death? Brock also notes that although we as patients value our self-determination and our right to decide for ourselves, we also have to value and respect the self-determination of the doctor (166). It’s arguable that “if performing euthanasia became legally permissible, but conflicted with a particular physician’s reasonable understanding of his or her moral or professional responsibilities, the care of a patient who requested euthanasia should be transferred to another” (Brock 166). While some may contend that active euthanasia values autonomy and the right to act on decisions, others may say that it is impermissible to allow someone the power over a human life (Callahan 630). Although we have the control and authority over ourselves, there is a no “plausible argument why it should be permissible for us to put this kind of power in the hands of
another” (Callahan 630). Is it right to allow a doctor to take a life even if the patient is fully competent and asks for the assistance? Callahan argues that people do deserve the right to act on and pursue their values, but not if the values are achieved through someone else (630). If the patient requests help from the doctor in dying, in order “to be responsible, the doctor would haveto share those values. The doctor would have to decide, on her own, whether the patient’s life was ‘no longer worth living’” (630). The question is: how does a doctor ever know the life is not worth living? Many of the doctor’s for my grandfather knew that they could not be responsible for his death because they cannot measure his suffering. The doctors and nurses jobs were only there to keep him alive and to alleviate his pain as much as possible. Callahan also questions the extremities of a patient’s suffering. Sometimes a person may think they are suffering an immenseamount but “too often in human history, killing has seemed the quick, efficient way to put aside that which burdens us” (139). By legalizing active euthanasia, people may use death as a scapegoat to run away from their suffering.Active euthanasia is illegal in all fifty states of America, yet there are continuous debates on whether legalizing active euthanasia is beneficial for the population. For my grandfather, he never considered active euthanasia because he preferred dying a natural death. Yet for other people in this country, active euthanasia may seem like the way they want to die. Many people