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  1. Craig S. Abbott (1989). The Case of Debbie Revisited: A Literary Perspective. [REVIEW] Journal of Medical Humanities 10 (2):99-106.
    The publication in theJournal of the American Medical Association of a narrative entitled “It's Over, Debbie,” in which a gynecology resident apparently performs euthanasia, has stirred considerable debate characterized by varying interpretations not only of the ethical issues involved but of the meaning of the text itself. Formal analysis reveals the narrative to be strikingly literary in its ambiguity, its foregrounding of its own textuality, and its dominant structure of repetition and reversal. The analysis points to features that account for (...)
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  2. Natalie Abrams (1978). Active and Passive Euthanasia. Philosophy 53 (204):257 - 263.
    This paper is divided into three sections. The first presents some examples of the killing/letting die distinction. The second draws a further distinction between what I call negative and positive cases of acting or refraining. Here I argue that the moral significance of the acting/refraining distinction is different for positive and for negative cases. In the third section I apply the above distinction to euthanasia, and argue that mercy killing should be regarded as analogous to positive rather than negative cases. (...)
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  3. P. Admiraal (1991). Is There a Place for Euthanasia. Bioethics News 10 (4):10-23.
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  4. Pieter Admiraal (1989). Justifiable Active Euthanasia in the Netherlands. In Robert M. Baird & Stuart E. Rosenbaum (eds.), Euthanasia: The Moral Issues. Prometheus Books. 125--28.
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  5. Sami Alsolamy (2014). Islamic Views on Artificial Nutrition and Hydration in Terminally Ill Patients. Bioethics 28 (2):96-99.
    Withholding and withdrawing artificial nutrition and hydration from terminally ill patients poses many ethical challenges. The literature provides little information about the Islamic beliefs, attitudes, and laws related to these challenges. Artificial nutrition and hydration may be futile and reduce quality of life. They can also harm the terminally ill patient because of complications such as aspiration pneumonia, dyspnea, nausea, diarrhea, and hypervolemia. From the perspective of Islam, rules governing the care of terminally ill patients are derived from the principle (...)
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  6. Zac Alstin (2012). Volume 22 Issue 3 - 'Apres Moi Le Deluge'. Bioethics Research Notes 22 (3):42-.
    Alstin, Zac The increasing support that euthanasia is gathering in South Australia with a new euthanasia bill about to be passed is discussed. Some of the implicit and explicit challenges and pressures that the introduction of such a bill will pose are highlighted.
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  7. Zac Alstin (2010). The Inherent Instability of Euthanasia. Bioethics Research Notes 22 (2):15.
    Alstin, Zac Euthanasia, which is defined as the intentional killing of another human being, is compared with the established categories of killing in self-defence or as a foreseeable consequence of medical treatment.
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  8. Zac Alstin (2010). Apres Moi Le Deluge. Bioethics Research Notes 22 (3):42.
    Alstin, Zac The increasing support that euthanasia is gathering in South Australia with a new euthanasia bill about to be passed is discussed. Some of the implicit and explicit challenges and pressures that the introduction of such a bill will pose are highlighted.
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  9. A. T. Altschul (1990). Euthanasia: The Good Death. Journal of Medical Ethics 16 (4):218-218.
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  10. T. Altug & C. Karaca (forthcoming). Bayrak, I., Analgesia and Euthanasia of Animals in Research. Bioethics Congress.
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  11. Kumar Amarasekara & Mirko Bagaric (2004). Moving From Voluntary Euthanasia to Non-Voluntary Euthanasia: Equality and Compassion. Ratio Juris 17 (3):398-423.
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  12. D. W. Amundsen (1995). Suffering and the Sovereignty of God: One Evangelical's Perspective on Doctor-Assisted Suicide. Christian Bioethics 1 (3):285-313.
    This paper presents my personal convictions, as an Evangelical, regarding the absolute impropriety of doctor-assisted suicide for Christians. They have been “bought with a price” and are owned by Another. Hence, they must always strive to glorify God in their bodies, both in life and in death. Although they crave the well-being of temporal health, when they are ill seek healing or relief, and may well recoil even from the thought of suffering and dying, they should realize that their values (...)
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  13. Marcia Angell (2000). Voluntary Euthanasia Shows Compassion for the Dying. In James D. Torr (ed.), Euthanasia: Opposing Viewpoints. Greenhaven Press. 46--54.
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  14. Floyd Angus & Robert Burakoff (2006). The Percutaneous Endoscopic Gastrostomy Tube : Medical and Ethical Issues in Placement. In Arthur L. Caplan, James J. McCartney & Dominic A. Sisti (eds.), The Case of Terri Schiavo: Ethics at the End of Life. Prometheus Books.
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  15. Francisco Javier Ansuátegui Roig (2009). Euthanasia, Philosophy, and the Law: A Jurist's View From Madrid. Cambridge Quarterly of Healthcare Ethics 18 (03):262-.
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  16. Jacob M. Appel (2009). Neonatal Euthanasia: Why Require Parental Consent? [REVIEW] Journal of Bioethical Inquiry 6 (4):477-482.
    The Dutch rules governing neonatal euthanasia, known as the Groningen Protocol, require parental consent for severely disabled infants with poor prognoses to have their lives terminated. This paper questions whether parental consent should be dispositive in such cases, and argues that the potential suffering of the neonate or pediatric patient should be the decisive factor under such unfortunate circumstances.
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  17. A. J. V. D. Arend (1998). An Ethical Perspective on Euthanasia and Assisted Suicide in the Netherlands From a Nursing Point of View. Nursing Ethics 5 (4):307-318.
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  18. Joachim Asscher (2007). Killing and Letting Die: The Similarity Criterion. Journal of Applied Philosophy 24 (3):271–282.
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  19. Elvio Baccarini, Questions of Life and Death.
    The research started with a definition of the general ethical background to be applied in bioethical discussions, particularly regarding aspects of morality that have to be enforced by the community. Only those moral beliefs that can be accepted by consensus in a free discussion can be enforced. It follows that the basic principle of a well ordered society is the equality (and possible upwards extension) of the basic liberties. Therefore, whenever it is possible to respect the principle of autonomy in (...)
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  20. Sarah Bachelard (2002). On Euthanasia: Blindspots in the Argument From Mercy. Journal of Applied Philosophy 19 (2):131–140.
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  21. Robert M. Baird & Stuart E. Rosenbaum (eds.) (1989). Euthanasia: The Moral Issues. Prometheus Books.
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  22. Joseph L. Barbiero (1990). Request for Help. The Chesterton Review 16 (2):115-115.
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  23. R. Barcaro (1998). Euthanasia and Assisted Suicide: Disagreements in the Ethical Debate. Verifiche: Rivista Trimestrale di Scienze Umane 27 (3-4).
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  24. Rosangela Barcaro (2001). The Loss of the Sense of Illness: Euthanasia and the Right to Die. In Anna-Teresa Tymieniecka & Evandro Agazzi (eds.), Life Interpretation and the Sense of Illness Within the Human Condition. Kluwer Academic Publishers. 147--152.
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  25. Y. Michael Barilan & Moshe Weintraub (2001). Pantagruelism: A Rabelaisian Inspiration for Understanding Poisoning, Euthanasia and Abortion in the Hippocratic Oath and in Contemporary Clinical Practice. Theoretical Medicine and Bioethics 22 (3):269-286.
    Contrary to the common view, this paper suggests that the Hippocratic oath does not directly refer to the controversial subjects of euthanasia and abortion. We interpret the oath in the context of establishing trust in medicine through departure from Pantagruelism. Pantagruelism is coined after Rabelais' classic novel Gargantua and Pantagruel. His satire about a wonder herb, Pantagruelion, is actually a sophisticated model of anti-medicine in which absence of independent moral values and of properly conducted research fashion a flagrant over-medicalization of (...)
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  26. Fr Robert Barry (1987). The Case Against Active Voluntary Euthanasia. Journal of Law, Medicine and Ethics 15 (3):161-163.
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  27. Robert Laurence Barry (1989). Medical Ethics: Essays on Abortion and Euthanasia. P. Lang.
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  28. P. Bartmann (2003). Physician-Assisted Suicide and Euthanasia: German Protestantism, Conscience, and the Limits of Purely Ethical Reflection. Christian Bioethics 9 (2-3):203-225.
    In this essay I shall describe and analyse the current debate on physician assisted suicide in contemporary German Protestant church and theology. It will be shown that the Protestant Church in Germany together with her Roman Catholic sister church has a specific and influential position in the public discussion: The two churches counting the majority of the population in Germany among their members tend to “organize” a social and political consensus on end-of-life questions. This cooperation is until now very successful: (...)
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  29. Archna Barua (1996). A Note On--Euthanasia and the Contemporary Debate. Indian Philosophical Quarterly 23 (3-4):467-472.
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  30. L. Basta (2001). Life and Death on Your Own Terms. Prometheus Books.
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  31. M. P. Battin & T. J. Bole (1993). What If Euthanasia Were Legal? Introducing the Issue. Journal of Medicine and Philosophy 18 (3):237-240.
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  32. M. Pabst Battin (2005). Ending Life: Ethics and the Way We Die. Oxford University Press.
    Margaret Pabst Battin has established a reputation as one of the top philosophers working in bioethics today. This work is a sequel to Battin's 1994 volume The Least Worst Death. The last ten years have seen fast-moving developments in end-of-life issues, from the legalization of physician-assisted suicide in Oregon and the Netherlands to furor over proposed restrictions of scheduled drugs used for causing death, and the development of "NuTech" methods of assistance in dying. Battin's new collection covers a remarkably wide (...)
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  33. Margaret Battin (2007). Right Question, But Not Quite the Right Answer: Whether There Is a Third Alternative in Choices About Euthanasia in Alzheimer's Disease. American Journal of Bioethics 7 (4):58-60.
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  34. Margaret Battin (1992). Voluntary Euthanasia and the Risks of Abuse: Can We Learn Anything From the Netherlands? Journal of Law, Medicine and Ethics 20 (1-2):133-143.
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  35. T. L. Beauchamp & A. I. Davidson (1979). The Definition of Euthanasia. Journal of Medicine and Philosophy 4 (3):294-312.
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  36. Tom L. Beauchamp & L. Walters (forthcoming). Euthanasia and the Prolongation of Life. Contemporary Issues in Bioethics.
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  37. D. Beck (2004). Is Terminal Sedation Medically Useful or Replaceable? Ethik in der Medizin 16:334-341.
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  38. Carl B. Becker (1990). Buddhist Views of Suicide and Euthanasia. Philosophy East and West 40 (4):543-556.
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  39. A.-M. Begley (1998). Beneficent Voluntary Active Euthanasia: A Challenge to Professionals Caring for Terminally Ill Patients. Nursing Ethics 5 (4):294-306.
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  40. Kevin Belgrave & Pablo Requena (2012). A Primer on Palliative Sedation. The National Catholic Bioethics Quarterly 12 (2):263-281.
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  41. M. K. Bendiane, A.-D. Bouhnik, A. Galinier, R. Favre, Y. Obadia & P. Peretti-Watel (2009). French Hospital Nurses' Opinion About Euthanasia and Physician-Assisted Suicide: A National Phone Survey. Journal of Medical Ethics 35 (4):238-244.
    Background: Hospital nurses are frequently the first care givers to receive a patient’s request for euthanasia or physician-assisted suicide (PAS). In France, there is no consensus over which medical practices should be considered euthanasia, and this lack of consensus blurred the debate about euthanasia and PAS legalisation. This study aimed to investigate French hospital nurses’ opinions towards both legalisations, including personal conceptions of euthanasia and working conditions and organisation. Methods: A phone survey conducted among a random national sample of 1502 (...)
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  42. M. Bendiane, A. Galinier, R. Favre, C. Ribiere, J.-M. Lapiana, Y. Obadia & P. Peretti-Watel (2007). French District Nurses' Opinions Towards Euthanasia, Involvement in End-of-Life Care and Nurse Patient Relationship: A National Phone Survey. Journal of Medical Ethics 33 (12):708-711.
    Objectives: To assess French district nurses’ opinions towards euthanasia and to study factors associated with these opinions, with emphasis on attitudes towards terminal patients.Design and setting: An anonymous telephone survey carried out in 2005 among a national random sample of French district nurses.Participants: District nurses currently delivering home care who have at least 1 year of professional experience. Of 803 district nurses contacted, 602 agreed to participate .Main outcome measures: Opinion towards the legalisation of euthanasia , attitudes towards terminal patients (...)
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  43. Martin Benjamin (1995). Causation and Responsibility in Euthanasia and Assisted Suicide. Midwest Studies in Philosophy 20 (1):431-441.
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  44. R. Bennett (2000). Drug Use in Assisted Suicide and Euthanasia: Edited by Margaret P Battin and Arthur G Lipman, New York, Pharmaceutical Products Press, 1996, 360 Pages, US$36.00. [REVIEW] Journal of Medical Ethics 26 (3):222-a-223.
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  45. Jeffrey T. Berger (2010). Pandemic Preparedness Planning: Will Provisions for Involuntary Termination of Life Support Invite Active Euthanasia? Journal of Clinical Ethics 21 (4):308.
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  46. Jeffrey T. Berger (2006). Suffering in Advanced Dementia: Diagnostic and Treatment Challenges and Questions About Palliative Sedation. Journal of Clinical Ethics 17 (4):364.
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  47. M. Berghs (2005). The Complexity of Nurses' Attitudes Toward Euthanasia: A Review of the Literature. [REVIEW] Journal of Medical Ethics 31 (8):441-446.
    In this literature review, a picture is given of the complexity of nursing attitudes toward euthanasia. The myriad of data found in empirical literature is mostly framed within a polarised debate and inconclusive about the complex reality behind attitudes toward euthanasia. Yet, a further examination of the content as well as the context of attitudes is more revealing. The arguments for euthanasia have to do with quality of life and respect for autonomy. Arguments against euthanasia have to do with non-maleficence, (...)
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  48. J. Bergsma (1992). Of Prisoners, Patients, and Power: A Psychological Perspective of Euthanasia. Cambridge Quarterly of Healthcare Ethics: Cq: The International Journal of Healthcare Ethics Committees 2 (4):546-549.
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  49. Jan L. Bernheim, Wim Distelmans, Arsène Mullie & Michael A. Ashby (2014). Questions and Answers on the Belgian Model of Integral End-of-Life Care: Experiment? Prototype? Journal of Bioethical Inquiry 11 (4):507-529.
    This article analyses domestic and foreign reactions to a 2008 report in the British Medical Journal on the complementary and, as argued, synergistic relationship between palliative care and euthanasia in Belgium. The earliest initiators of palliative care in Belgium in the late 1970s held the view that access to proper palliative care was a precondition for euthanasia to be acceptable and that euthanasia and palliative care could, and should, develop together. Advocates of euthanasia including author Jan Bernheim, independent from but (...)
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  50. P. Berry (2000). Euthanasia--A Dialogue. Journal of Medical Ethics 26 (5):370-374.
    A terminally ill man requests that his life be brought to a peaceful end by the doctor overseeing his care. The doctor, an atheist, regretfully declines. The patient, unsatisfied by the answer and increasingly desperate for relief, presses the doctor for an explanation. During the ensuing dialogue the philosophical, ethical and emotional arguments brought to bear by both the doctor and the patient are dissected.
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