The right to die debate is often mingled with questions about what right human beings have determining the “will of God’ even though there is no real proof what the will of God even is. Still, any decision that is made with respect to the desire to die under extreme and unexpected medical conditions should not be taken lightly. In fact, the right to die should only be exerted after an individual has given careful consideration to a variety of factors, and has discussed these with his or her loved ones and medical providers. According to Hillyard and Dombrink, a person making such a decision should only be considering the termination of life voluntarily, not under coercion, and should be in a clear state of mind in order to make that decision (1).    Secondly, the decision should be made only when the individual knows, in the case of diagnosed terminal illness, his or her prognosis and chances for recovery (Hillyard & Dombrink 1). In situations in which a person is not already diagnosed with an illness but is, for example, completing advance directives, the full range of possible medical problems and treatment alternatives should be identified and any questions or doubts should be resolved by a medical professional.

One of the persistent problems in the right to die debate is that this subject is, quite understandably, emotionally charged. This is one of the reasons why information and knowledge are important to bring to a discussion of the right to die. As Zucker (1999) reminds us, the notion that we have a right to live a long life is a relatively contemporary idea (xxv). “[I]n recent decades,” she writes, “we have learned that…great technical strides [not only] save and improve life, but…also prolong the dying process [because we have become] uncomfortable with the notion that some patients could not…be saved” (Zucker 1999). Zucker continues by saying that the machines that now prolong life were not even invented less than a century ago, and death was not drawn out, as it is so frequently now (xvi). In the past, people were concerned about a patient’s comfort and dignity, even if this meant death (Zucker xvi). The fact that we have become distanced from these traditional notions about the quality of life versus the quantity of life complicate our contemporary debate about the right to die.

People of sound mind should have the right to die if they are suffering from an extreme physical condition which has no hope of a cure and if they have arrived at that decision with full understanding of their condition, its prognosis, and all viable alternatives. People should be able to decide when the length of their own lives becomes less important than the quality of life and the relationships that they can enjoy and to which they can contribute in their final days. While the right to die is a complex matter, involving serious and profoundly important ethical, moral, religious, and philosophical concerns, it is important that we talk more about this subject and study it rationally, rather than avoid it because of our fear of death. As technology continues to develop, it is likely that the right to die, and the right to live, will become even more important conversations within the medical community and outside of it

Other essays and articles in the Arguments Archives related to this topic include : Biomedical Ethics and God: A Lack of Universals •  Argument in Favor of Euthanasia or Physician  •   The Positive Aspects of Physician Assisted Suicide  •  Argument in Favor of Legalizing Marijuana for Medical Use  •   The Medical, Social and Economic Benefits of Genetic Engineering

Works Cited

George, Robert P. “Terri Schiavo: A Right to Life Denied or a Right to Die Honored?”

Constitutional Commentary 22.3 (2005): 419.

Hillyard, Daniel, and John Dombrink. Dying Right: The Death with Dignity Movement. New York: Routledge, 2001.

Stokes Paulsen, Michael. “Killing Terri Schiavo.” Constitutional Commentary 22.3 (2005): 585.

Zucker, Marjorie B. (1999) The Right to Die Debate: A Documentary History. Westport, CT: Greenwood Press.