Biomedical Ethics and the Concern for Life

Abstract

Biomedical ethics can be defined as an endeavor to humanize medicine so as to ensure that human's dignity is enhanced and life respected in medical deliveries. Enhancing and respecting a human life can be interpreted from different perspectives. Some argue that ending an incurable suffering by accelerating death is actually a respect of life. Others said that life is too precious to let go. Since biomedical ethics attempts to humanize medicine, should bioethicists advocate the removal of life-supporting system to hasten death in a case such as Nancy Cruzan whose father requested that the respirator sustaining her life be disconnected to allow a dignified death? This paper avers that life can be distinguished into three different functions namely, biological, biographical and intellectual. Biological life functions with instinct, biographical emphasizes the importance of social relationship and intellectual life upholds that humankind does not live simply on instinct alone, more importantly, they are relational and rational beings, thus any decision in regards to life and death must be made on the base of rational consideration. When a person sinks into comatose, as long as s/he can still function biologically without the aid of any artificial means, this person should be treated as a person. But if this person's life has to depend on some supporting measures, this life then becomes unnatural. An unnatural life, however, is still worth sustaining if the artificial means can restore spontaneous biological functions. But when it becomes obvious that the artificial means are futile, impossible to restore life's natural ability, then removal of life-sustaining system can be ethically considered. Respect of life therefore is based on life's naturalness. All decision-makings relating to life must be motivated by love and respect rather than by convenience or utilitarian consideration. This paper will also argue that the biomedical principles advocated by the Georgetown scholars are inadequate when applying them to the Asian settings that are more family than individually based. This author suggests that compassion, ahimsa, respect and responsibility should also be considered.