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  1. Lawrence Amsel (2011). What is Wrong with Rational Suicide. Philosophia 39 (1):111-123.
    Recently, the ‘right to die’ became a major social issue. Few agree suicide is a right tout court. Even those who believe suicide (‘regular’, passive, or physician-assisted) is sometimes morally permissible usually require that a suicide be ‘rational suicide’: instrumentally rational, autonomous, due to stable goals, not due to mental illness, etc. We argue that there are some perfectly ‘rational suicides’ that are, nevertheless, bad mistakes. The concentration on the rationality of the suicide instead of on whether it is a (...)
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  2. Attila Ataner (2006). Kant on Capital Punishment and Suicide. Kant-Studien 97 (4):452-482.
    From a juridical standpoint, Kant ardently upholds the state's right to impose the death penalty in accordance with the law of retribution. At the same time, from an ethical standpoint, Kant maintains a strict proscription against suicide. The author proposes that this latter position is inconsistent with and undercuts the former. However, Kant's division between external (juridical) and internal (moral) lawgiving is an obstacle to any argument against Kant's endorsement of capital punishment based on his own disapprobation of suicide. Nevertheless, (...)
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  3. Francis Bacon (1638/1977). The Historie of Life and Death. Arno Press.
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  4. Bernard Baertschi (2003). Le suicide est «un vol fait au genre humain». Revue Philosophique De Louvain 101 (1):58-70.
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  5. Margaret P. Battin (1994). Going Early, Going Late: The Rationality of Decisions About Suicide in Aids. Journal of Medicine and Philosophy 19 (6):571-594.
    Where assistance in suicide is readily available to those dying of AIDS, as in the west coast gay communities of the United States and in the Netherlands, we must examine the different roles of physicians and friends (including lovers, spouses, family members, religious advisors, members of support groups, and intimate others) in helping a person with AIDS decide about and carry out suicide. This paper makes a central assumption: that where assistance in suicide is available, it is the moral obligation (...)
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  6. Tom L. Beauchamp (1980). Suicide. In Tom L. Beauchamp & Tom Regan (eds.), Matters of Life and Death. Temple University Press.
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  7. Carl B. Becker (1990). Buddhist Views of Suicide and Euthanasia. Philosophy East and West 40 (4):543-556.
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  8. David Benatar (ed.) (2009). Life, Death, and Meaning: Key Philosophical Readings on the Big Questions. Rowman & Littlefield Publishers, Inc..
    Introduction -- Part I: The meaning of life -- Richard Taylor, The meaning of life -- Thomas Nagel, The absurd -- Richard Hare, Nothing matters -- W.D. Joske, Philosophy and the meaning of life -- Robert Nozick, Philosophy and the meaning of life -- David Schmidtz, The meanings of life -- Part II: Creating people -- Derek Parfit, Whether causing someone to exist can benefit this person -- John Leslie, Why not let life ecome extinct? -- James Lenman, On becoming (...)
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  9. Ayesha Rachel Bhavsar (2013). Respect and Rationality: The Challenge of Attempted Suicide. American Journal of Bioethics: 13 (3):24 - 25.
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  10. George F. Blackall, Rebecca L. Volpe & Michael J. Green (2013). After the Suicide Attempt: Offering Patients Another Chance. American Journal of Bioethics 13 (3):14 - 16.
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  11. Bruce Bongar (1992). The Ethical Issue of Competence in Working with the Suicidal Patient. Ethics and Behavior 2 (2):75 – 89.
    In this article, I discuss the ethical need for competence in the assessment and management of the suicidal patient, and further suggest that this specific competence be considered a routine element in professional psychological practice. I also argue that this particular competence necessitates adequate training in working with this high-risk population, as well as the need for every clinician to personally evaluate her or his own technical and personal competencies to work with suicidal patients before beginning independent practice activities in (...)
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  12. Iain Brassington (2011). If Suicide is Painless, is Painlessness Suicide? American Journal of Bioethics 11 (6):54 - 55.
    The American Journal of Bioethics, Volume 11, Issue 6, Page 54-55, June 2011.
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  13. Samuel M. Brown, C. Gregory Elliott & Robert Paine (2013). Withdrawal of Nonfutile Life Support After Attempted Suicide. American Journal of Bioethics: 13 (3):3 - 12.
    End-of-life decision making is fraught with ethical challenges. Withholding or withdrawing life support therapy is widely considered ethical in patients with high treatment burden, poor premorbid status, or significant projected disability even when such treatment is not ?futile.? Whether such withdrawal of therapy in the aftermath of attempted suicide is ethical is not well established in the literature. We provide a clinical vignette and propose criteria under which such withdrawal would be ethical. We suggest that it is appropriate to withdraw (...)
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  14. Matthew Burstein (2009). The Thanatoria of Soylent Green: On Reconciling the Good Life with the Good Death. In Sandra Shapshay (ed.), Bioethics at the Movies. Johns Hopkins University Press. 275.
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  15. R. Campbell (1996). Gavin Fairbairn Contemplating Suicide: The Language and Ethics of Self Harm. Journal of Applied Philosophy 13:225-226.
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  16. Michael Cholbi (forthcoming). Kant on Euthanasia and the Duty to Die: Clearing the Air. Journal of Medical Ethics.
    Thanks to recent scholarship, Kant is no longer seen as the dogmatic opponent of suicide he appears at first glance. However, some interpreters have recently argued for a Kantian view of the morality of suicide with surprising, even radical, implications. More specifically, they have argued that Kantianism (a) requires that those with dementia or other rationality-eroding conditions end their lives before their condition results in their loss of identity as moral agents, and (b) requires subjecting the fully demented or those (...)
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  17. Michael Cholbi (forthcoming). No Last Resort: Pitting the Right to Die Against the Right to Medical Self-Determination. Journal of Ethics.
    Many participants in debates about the morality of assisted dying maintain that individuals may only turn to assisted dying as a ‘last resort’, i.e., that a patient ought to be eligible for assisted suicide or voluntary euthanasia only after she has exhausted certain treatment or care options. Here I argue that this last resort condition is unjustified, that it is in fact wrong to require patients to exhaust a prescribed slate of treatment or care options before being eligible for assisted (...)
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  18. Michael Cholbi (2013). Kantian Paternalism and Suicide Intervention. In Christian Coons Michael Weber (ed.), Paternalism: Theory and Practice. Cambridge University Press.
  19. Michael Cholbi (2013). The Terminal, the Futile, and the Psychiatrically Disordered. International Journal of Law and Psychiatry 36.
    The various jurisdictions worldwide that now legally permit assisted suicide (or voluntary euthanasia) vary concerning the medical conditions needed to be legally eligible for assisted suicide. Some jurisdictions require that an individual be suffering from an unbearable and futile medical condition that cannot be alleviated. Others require that individuals must be suffering from a terminal illness that will result in death within a specified timeframe, such as six months. -/- Popular and academic discourse about assisted suicide paradigmatically focuses on individuals (...)
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  20. Michael Cholbi (2012). What is Wrong with “What is Wrong with Rational Suicide”. Philosophia 40 (2):285-293.
    In “What is Wrong with Rational Suicide,” Pilpel and Amsel develop a counterexample that allegedly confounds attempts to condition the moral permissibility of suicide on its rationality. In this counterexample, a healthy middle aged woman with significant life accomplishments, but no dependents, disease, or mental disorder opts to end her life painlessly after reading philosophical texts that persuade her that life is meaningless and bereft of intrinsic value. Many people would judge her suicide “a bad mistake” despite its meeting “robust” (...)
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  21. Michael Cholbi, Suicide. Stanford Encyclopedia of Philosophy.
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  22. Michael Cholbi (2011). Suicide: The Philosophical Dimensions. Broadview Press.
    The Philosophical Dimensions Michael Cholbi. impermissible. Many Kantians, however, adopt what we could call a wide interpretation of autonomy. These Kantians remind us that autonomy is a capacity to make and be guided by our rational ...
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  23. Michael Cholbi (2010). A Kantian Defense of Prudential Suicide. Journal of Moral Philosophy 7 (4):489-515.
    Kant's claim that the rational will has absolute value or dignity appears to render any prudential suicide morally impermissible. Although the previous appeals of Kantians (e. g., David Velleman) to the notion that pain or mental anguish can compromise dignity and justify prudential suicide are unsuccessful, these appeals suggest three constraints that an adequate Kantian defense of prudential suicide must meet. Here I off er an account that meets these constraints. Central to this account is the contention that some suicidal (...)
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  24. Michael Cholbi (2007). 'Self-Manslaughter' and the Forensic Classification of Self-Inflicted Deaths. Journal of Medical Ethics 33 (3):155-157.
    By emphasising the intentions underlying suicidal behaviour, suicidal death is distinguished from accidental death in standard philosophical accounts on the nature of suicide. A crucial third class of self-produced deaths, deaths in which agents act neither intentionally nor accidentally to produce their own deaths, is left out by such accounts. Based on findings from psychiatry, many life-threatening behaviours, if and when they lead to the agent’s death, are suggested to be neither intentional nor accidental, with many apparently suicidal behaviours being (...)
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  25. Michael Cholbi (2000). Kant and the Irrationality of Suicide. History of Philosophy Quarterly 17 (2):159-176.
    Though Kant calls the prohibition against suicide the first duty of human beings to themselves, his arguments for this duty lack his characteristic rigor and systematicity. The lack of a single authoritative Kantian approach to suicide casts doubt on what is generally regarded as an extreme and implausible position, to wit, that not only is suicide wrong in every circumstance, but is among the gravest moral wrongs. Here I try to remedy this lack of systematicity in order to show that (...)
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  26. D. R. Cooley (2006). Crimina Carnis and Morally Obligatory Suicide. Ethical Theory and Moral Practice 9 (3):327 - 357.
    The common consensus on suicide seems to be that even if taking one's life is permissible on some basis, it cannot be morally obligatory. In fact, one argument often used against Utilitarianism is that the principle sometimes requires individuals to sacrifice themselves for the benefit of others, as in the case of healthy individuals who can donate all their life saving organs to those in need of transplants.However, a plausible philosophical case can be built for morally obligatory suicide. First, although (...)
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  27. Victor Cosculluela (1996). The Right to Suicide. Journal of Value Inquiry 30 (3):431-443.
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  28. Victor Cosculluela (1994). The Ethics of Suicide Prevention. International Journal of Applied Philosophy 9 (1):35-41.
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  29. Christopher Cowley (2006). Suicide is Neither Rational nor Irrational. Ethical Theory and Moral Practice 9 (5):495 - 504.
    Richard Brandt, following Hume, famously argued that suicide could be rational. In this he was going against a common ‘absolutist’ view that suicide is irrational almost by definition. Arguments to the effect that suicide is morally permissible or prohibited tend to follow from one’s position on this first issue of rationality. I want to argue that the concept of rationality is not appropriately ascribed – or withheld – to the victim or the act or the desire to commit the act. (...)
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  30. David Daube (1972). The Linguistics of Suicide. Philosophy and Public Affairs 1 (4):387-437.
  31. Stephen L. Esquith (2013). Sacrifice, Dignity, and Suicide. Political Theory 41 (2):336-342.
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  32. Fred Feldman (1992). Confrontations with the Reaper: A Philosophical Study of the Nature and Value of Death. Oxford University Press.
    What is death? Do people survive death? What do we mean when we say that someone is "dying"? Presenting a clear and engaging discussion of the classic philosophical questions surrounding death, this book studies the great metaphysical and moral problems of death. In the first part, Feldman shows that a definition of life is necessary before death can be defined. After exploring several of the most plausible accounts of the nature of life and demonstrating their failure, he goes on to (...)
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  33. Celia B. Fisher (2003). Adolescent and Parent Perspectives on Ethical Issues in Youth Drug Use and Suicide Survey Research. Ethics and Behavior 13 (4):303 – 332.
    The contributions of adolescent and parent perspectives to ethical planning of survey research on youth drug use and suicide behaviors are highlighted through an empirical examination of 322 7th-12th graders' and 160 parents' opinions on questions related to 4 ethical dimensions of survey research practice: (a)evaluating research risks and benefits, (b)establishing guardian permission requirements, (c)developing confidentiality and disclosure policies, and (d)using cash incentives for recruitment. Generational and ethnic variation in response to questionnaire items developed from discussions within adolescent and parent (...)
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  34. R. G. Frey (1999). Hume on Suicide. Journal of Medicine and Philosophy 24 (4):336 – 351.
    Anyone interested in the morality of suicide reads David Hume's essay on the subject even today. There are numerous reasons for this, but the central one is that it sets up the starting point for contemporary debate about the morality of suicide, namely, the debate about whether some condition of life could present one with a morally acceptable reason for autonomously deciding to end one's life. We shall only be able to have this debate if we think that at least (...)
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  35. Martin Gunderson (2004). A Kantian View of Suicide and End-of-Life Treatment. Journal of Social Philosophy 35 (2):277–287.
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  36. Steven William Halady (2013). Attempted Suicide, LGBT Identity, and Heightened Scrutiny. American Journal of Bioethics: 13 (3):20 - 22.
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  37. Lindsay M. Hayes (1999). Suicide in Adult Correctional Facilities: Key Ingredients to Prevention and Overcoming the Obstacles. Journal of Law, Medicine and Ethics 27 (3):260-268.
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  38. Daniel J. Hill (2011). What is It to Commit Suicide? Ratio 24 (2):192-205.
    In this article I defend a new definition of what it is to commit suicide:(D) A commits suicide by performing an act x if and only if A intends that he or she kill himself or herself by performing x (under the description ‘I kill myself’), and this intention is fully satisfied.The definition has some surprising implications: various real-life examples often referred to as ‘suicides’ (e.g. ‘suicide bombers’) may well turn out not to be suicides after all.1.
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  39. Tobias Hoffmann (2013). The Pleasure of Life and the Desire for Non-Existence: Some Medieval Theories. Res Philosophica 90 (3):323-346.
    Are there subjective or objective conditions under which human life is not worth living? Or does human life itself contain the conditions that make it worth living? To find answers to these questions, this paper explores Bonaventure, Thomas Aquinas, Richard of Mediavilla, and John Duns Scotus, who discuss whether the damned in hell can, should, and do prefer non-existence over their existence in pain and moral evil. In light of Aristotle’s teaching that there is a certain pleasure inherent to life (...)
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  40. David Hume, Essays on Suicide and the Immortality of the Soul.
  41. Dale Jacquette (2000). Schopenhauer on the Ethics of Suicide. Continental Philosophy Review 33 (1):43-58.
    The concept of death is of special importance in Schopenhauer''s metaphysics of appearance and Will. Death for Schopenhauer is the aim and purpose of life, that toward which life is directed, and the denial of the individual will to life. Despite his profound pessimism, Schopenhauer vehemently rejects suicide as an unworthy affirmation of the will to life by those who seek to escape rather than seek nondiscursive knowledge of Will in suffering. The only manner of self-destruction Schopenhauer finds philosophically acceptable (...)
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  42. Finn Janning (2013). Happy Death of Gilles Deleuze. Tamara - Journal for Critical Organization Inquiry 11 (1):29-37.
    In this essay, I will look closer at the death of the French philosopher Gilles Deleuze, who committed suicide in 1995. I will scrutinize his death in concordance with his philosophical thoughts, but frame my gaze within Albert Camus’ well-known opening- question from The Myth of Sisyphus: “Judging whether life is worth living amounts to answering the fundamental question of philosophy” (Camus, 2005:1).
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  43. Kristj (2008). Suicide Bombings and the Self. Journal of Global Ethics 4 (2):107 – 119.
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  44. Joseph Kupfer (1990). Suicide: Its Nature and Moral Evaluation. [REVIEW] Journal of Value Inquiry 24 (1):67-81.
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  45. Paul-Louis Landsberg (1977). The Experience of Death ; the Moral Problem of Suicide. Arno Press.
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  46. Joseph L. Lombardi (1984). Suicide and the Service of God. Ethics 95 (1):56-67.
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  47. Steven Luper (2009). The Philosophy of Death. Cambridge University Press.
    Introduction -- Life -- Death -- Challenges -- Mortal harm -- The timing puzzle -- Killing -- Suicide and euthanasia -- Abortion.
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  48. James W. McGray (1983). Bobby Sands, Suicide, and Self-Sacrifice. Journal of Value Inquiry 17 (1):65-75.
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  49. Thaddeus Metz (2005). Review of David Benatar, Life, Death, and Meaning. [REVIEW] Philosophical Papers 34 (3):459-463.
  50. Vicki A. Michel (1995). Suicide by Persons with Disabilities Disguised as the Refusal of Life-Sustaining Treatment. HEC Forum 7 (2-3):122-131.
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