some very important organs that are not vital organs.
and functional description all the normal vital organs, including
it possible to live without a vital organ? Why? Example?
between assisting or substituting vital organs. Bioethical analysis.
the following practices assist or substitute the vital organ? Why?
ERD Part 5 Introduction and make a detail summary
definitions of different states of unconsciousness: Compare and
- Benefit vs Burden
ERD PART 5
in Care for the Seriously Ill and Dying
Christ’s redemption and saving grace embrace the whole person,
especially in his or her illness, suffering, and death.35 The
Catholic health care ministry faces the reality of death with the
confidence of faith. In the face of death—for many, a time when
hope seems lost—the Church witnesses to her belief that God has
created each person for eternal life.36 Above all, as a witness to
its faith, a Catholic health care institution will be a community of
respect, love, and support to patients or residents and their
families as they face the reality of death. What is hardest to face
is the process of dying itself, especially the dependency, the
helplessness, and the pain that so often accompany terminal illness.
One of the primary purposes of medicine in caring for the dying is
the relief of pain and the suffering caused by it. Effective
management of pain in all its forms is critical in the appropriate
care of the dying. The truth that life is a precious gift from God
has profound implications for the question of stewardship over human
life. We are not the owners of our lives and, hence, do not have
absolute power over life. We have a duty to preserve our life and to
use it for the glory of God, but the duty to preserve life is not
absolute, for we may reject life-prolonging procedures that are
insufficiently beneficial or excessively burdensome. Suicide and
euthanasia are never morally acceptable options. The task of medicine
is to care even when it cannot cure. Physicians and their patients
must evaluate the use of the technology at their disposal. Reflection
on the innate dignity of human life in all its dimensions and on the
purpose of medical care is indispensable for formulating a true moral
judgment about the use of technology to maintain life. The use of
life-sustaining technology is judged in light of the Christian
meaning of life, suffering, and death. In this way two extremes are
avoided: on the one hand, an insistence on useless or burdensome
technology even when a patient may legitimately wish to forgo it and,
on the other hand, the withdrawal of technology with the intention of
causing death.37 The Church’s teaching authority has addressed the
moral issues concerning medically assisted nutrition and hydration.
We are guided on this issue by Catholic teaching against euthanasia,
which is “an action or an omission which of itself or by intention
causes death, in order that all suffering may in this way be
eliminated.” 38 While medically assisted nutrition and hydration
are not morally obligatory in certain cases, these forms of basic
care should in principle be provided to all patients who need them,
including patients diagnosed as being in a “persistent vegetative
state” (PVS), because even the most severely debilitated and
helpless patient retains the full dignity of a human person and must
receive ordinary and proportionate care.