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Relatives are often intimately involved in medical assistance in dying (MAID) on both psychiatric and somatic grounds. Greater insight into the extent to which certain experiences occur in practice will help physicians provide support.
Aims
To investigate how relatives of patients who received psychiatric versus somatic MAID scored on measures of opinions and emotions regarding the MAID trajectory; involvement in the trajectory; and judgement of the due care criteria.
Method
We included 616 Dutch relatives (18 years and over) of patients who received psychiatric or somatic MAID, recruited via an online cross-sectional survey conducted in the Netherlands between April 2023 and February 2025. Survey distribution occurred via social media, pamphlets, a patient federation and newspapers. In total, 110 participants had experienced psychiatric MAID and 506 somatic MAID. Outcomes included the following: opinions about the duration of the MAID trajectory; emotions due to MAID (five-point Likert scale); involvement in the MAID trajectory (five-point Likert scale); judgement of the due care criteria (five-point Likert scale); and total Empathy Questionnaire score (a validated scale).
Results
Following psychiatric MAID, gratitude, resignation, relief and sadness were most strongly felt (mean 3.5–4.2 on a scale from 1 to 5). More than 25% felt insufficiently involved in the MAID trajectory, and more than 80% positively judged the due care criteria, with no differences between psychiatric and somatic MAID. Respondents who experienced psychiatric MAID felt greater powerlessness (p = 0.026, 95% CI [−1.082, −0.069]) and guilt (p = 0.004, 95% CI [−0.833, −0.166]), and more often found the MAID trajectory too long (68.3 v. 21%, p < 0.001, U = 37 118, z = 9.19).
Conclusions
Relatives of people who received psychiatric MAID generally reported positive experiences that did not differ from those with somatic MAID. In regard to psychiatric MAID, relatives experienced greater powerlessness and guilt, emphasising the importance of relative involvement and support. Future research should investigate how this involvement can be optimised.
Puzzling many, Portugal has experienced a “permissiveness wave” on morality issues, despite its population’s high religiosity and the Portuguese Catholic Church’s (PCC) strength. The involvement of this institution in those debates is therefore crucial for understanding this puzzle. This study thus examines the intervention strategies (direct or indirect) and arguments (predominantly moral or rational) the PCC employed during the recent debates on euthanasia and gender identity by analyzing its publications on two institutional websites. Findings indicate that the PCC was active in both debates—particularly in critical political moments during the euthanasia debate—primarily deploying moral arguments and indirect strategies, but occasionally using rational claims and direct actions, like appeals to veto players. This substantial involvement—comparatively higher than in previous debates, given a more interventionist/conservative Patriarch—was nevertheless unable to halt permissive policy changes, mainly due to a secular parliamentary majority and lack of strong ties with political parties.
There is a coming crisis in the American criminal legal system involving the development of two policies in the United States – the expansive use of life-without-parole sentences (LWOP) and the expanding legalization of medical assistance in dying (MAID). While MAID remains a controversial practice, most arguments on the subject consider its use for terminally ill patients in hospital settings. But what about people in prison? In this book, criminologists James W. Marquart and Joshua S. Long trace the development of LWOP sentencing practices and their consequences alongside the global use of MAID for incarcerated populations. Examining individual cases, legal arguments, sentencing data, and mortality data alongside the first national public opinion poll gauging support in the U.S. for MAID in prisons, the book starts a critical conversation on the correctional context of MAID in US prisons.
This chapter summarizes the legal requirements for medically assisted death in European nations and in Canada. We summarize statistics on the various forms of euthanasia in these countries and consider whether they are applicable in the United States.
What is euthanasia? Basically, killing someone for their own good. The aim here is first to clarify this and second to explore the relationship between this killing and that envisaged under the proposed assisted dying scheme. There are important differences. With euthanasia the focus is on the patient’s best interests, doing what is good for her, while with assisted dying the emphasis is on autonomy, and doing what she wants. A suggestion is that the former concern is the one to prioritize.
In this chapter I respond to the claim that medical assistance in dying (physician-assisted suicide, euthanasia) is justified if refusal or withdrawal of life-sustaining care is. I conclude with a reflection on the importance of a norm against intentional killing to the medical profession
In India, the term euthanasia is frequently used to describe a wide range of end-of-life practices, including withdrawal of life-sustaining treatment and administration of lethal drugs. Such usage diverges from more narrow definitions that restrict euthanasia to the intentional administration of lethal drugs.
Objectives and Significance of the Results
This systematic review and meta-analysis examines how euthanasia has been defined and operationalized in quantitative studies of Indian physicians’ and nurses’ attitudes, and estimates the prevalence of approval when euthanasia is defined narrowly.
Methods
Following PRISMA 2020 guidelines, searches were conducted in PubMed, EMBASE, PsycINFO, and CINAHL for studies published from 2010 onward. Two investigators independently screened studies, extracted data, and assessed risk of bias using the Mixed Methods Appraisal Tool (MMAT). Studies were included in the meta-analysis only if they reported attitudes toward euthanasia as narrowly defined.
Results
Nine studies met inclusion criteria for the systematic review. Definitions of euthanasia varied considerably, and several studies combined attitudes toward treatment withdrawal with attitudes toward the administration of lethal drugs. Four studies reporting on 519 nurses and physicians provided data suitable for meta-analysis. Approval of euthanasia, defined as the intentional administration of lethal drugs, ranged from 12% to 20%, with a pooled prevalence of 16% (95% confidence interval: 0.13–0.19). This prevalence is notably lower than in earlier reports on Indian healthcare professionals’ attitudes.
Conclusion
Definitional inconsistency substantially affects reported attitudes toward euthanasia in Indian research. When euthanasia is defined narrowly, approval among healthcare professionals is low and consistent across studies. These findings highlight the need for conceptual clarity in future research to support accurate interpretation of empirical data and to strengthen the contribution of studies on ethical attitudes to ethical and palliative care scholarship.
Rodents remain the predominant mammalian species used for biomedical research and must be humanely killed upon completion of the scientific work. Across the UK, cervical dislocation is reported as the most common method for humanely killing laboratory rodents. Cervical dislocation involves the separation of the vertebrae at the top of the spine and can be achieved manually or mechanically (e.g. using a tool). There is no standardised method for achieving consistent cervical dislocation in the desired location, and no dedicated tool specifically designed, validated and commercially available to achieve accurate and effective dislocation. Previous work has highlighted inaccuracy in method application and, as such, has the potential to risk animal welfare at killing. The aim of this work was to identify the techniques used by personnel across UK institutions for performing cervical dislocation using an online questionnaire. We found marked inconsistencies in technique and the use of tools to aid the application. Mice are predominantly killed via manual operation (i.e. without the aid of a tool), while rats are more often killed using mechanical aids. A wide range of improvised tools (i.e. not designed for killing) were reported, including pens, scissors, and cage scrapers. Further, there was little or no consensus regarding which physical actions are essential for a successful dislocation (i.e. a stretch and/or a twist), and a lack of reported institutional standard operating procedures. Further work is needed to establish validated methods and clear standards to ensure this common method is applied humanely and consistently.
Everyone recognizes that it is, in general, wrong to intentionally kill a human being. But are there exceptions to that rule? In Killing and Christian Ethics, Christopher Tollefsen argues that there are no exceptions: the rule is absolute. The absolute view on killing that he defends has important implications for bioethical issues at the beginning and end of life, such as abortion and euthanasia. It has equally important implications for the morality of capital punishment and the morality of killing in war. Tollefsen argues that a lethal act is morally permissible only when it is an unintended side effect of one's action. In this way, some lethal acts of force, such as personal self-defense, or defense of a polity in a defensive war, may be justified -- but only if they involve no intension of causing death. Even God, Tollefsen argues, neither intends death, nor commands the intentional taking of life.
During commercial harvesting (shooting) of kangaroos, pouch young of shot females must be euthanased to prevent suffering. The current euthanasia method, manually applied concussive (or blunt force) trauma to the head, can be effective but is not always applied consistently and is often perceived by observers to be inhumane. The captive-bolt device (CBD), which fires a steel bolt that either penetrates or impacts the skull, could provide a more suitable alternative. We reviewed a range of potentially suitable CBDs and assessed the effectiveness of four types on live animals. Effectiveness of CBDs was determined by assessing behaviour, electroencephalogram (EEG) and evaluating brain and skull trauma post mortem. Pouch young were also euthanased using manual blunt force trauma for comparison. Shooting with a penetrating CBD produced brain activity that was inconsistent with consciousness in 100% (n = 20) of animals. Behavioural indicators of consciousness and normal-like EEG were not detected after shooting with the CBD and damage to the brain was extensive. Seven out of 29 (24%) joeys shot with a non-penetrating CBD were either still breathing (n = 1) or recovered breathing (n = 6) after shooting. All seven animals had no or only mild damage to the medulla. We conclude that a cartridge-powered, penetrating CBD and manual blunt force trauma can both achieve immediate unconsciousness in pouch young, but a second step to exsanguinate the animal must still be performed. Penetrating CBDs are preferred to manual blunt force trauma since they are more repeatable, less reliant upon operator skill and confidence and more likely to reduce animal (and observer) distress.
St. Thomas and Thomists hold that the ground for having basic rights (including the right to life) is being a person. And a person can be defined as: an individual substance of a rational nature. This chapter sets out and defends this position, including its application to the beginning of human life, issues at the end of life, and capital punishment and killing in war. I argue that St. Thomas’s principles for determining when human life begins are correct, and that when applied to the embryological facts known today, show that human beings begin at fertilization. I set out St. Thomas’s position on capital punishment (where he holds that a human being can lose his inherent dignity) and discuss both criticisms and defenses of this position by later Thomists, indicating the centrality for this issue of the notions of dignity, the common good, and punishment.
Chapter 5 focuses on the regulation of physician-assisted suicide and euthanasia, or medically assisted dying. The chapter considers whether restricting access to assisted dying to people with impairments amounts to disability discrimination. It contends that any ‘right to die’ should apply no more to people with impairments, including those with life-threatening conditions, than to others. The chapter concludes that impairment-based eligibility for assisted dying legally entrenches ableism and that only disability-neutral assisted dying laws would be compatible with disability rights.
While the concept of futility has been used widely in somatic medicine, to date, there has been limited consideration of its relevance to psychiatry. We summarize the findings of an international, multidisciplinary workshop involving clinicians, ethicists, philosophers, patient advocates, and persons with lived experience, which was focused on describing futility in psychiatry and developing ethical guidelines for making futility judgments. We outline three leading concepts of futility as they have been used in somatic medicine: physiological futility, quantitative futility, and qualitative futility. We examine the application of these concepts to the care of persons with mental illness, finding that the notion of qualitative futility is most likely to be fruitful. We consider how the concept of qualitative futility in psychiatry could relate to other ethically salient concepts such as terminal mental illness and recovery. We consider (1) who should have authority to make futility judgments in psychiatry (i.e. patients, providers, others), (2) what the process for introducing and evaluating futility judgments should be, and (3) how futility assessments should respond to patients’ goals and values. We identify potential risks of futility assessments, including psychological harms and premature treatment discontinuation, as well as potential benefits, such as reductions in harmful treatments and helpful reevaluation of the goals of care. Workshop participants regarded the concept of psychiatric futility as potentially useful. They identified how the concept could be applied to psychiatric care, as well as ethical limits on doing so.
As assisted dying moves towards legalisation, it is imperative that research be undertaken to inform eligibility and ensure that proper safeguards are instituted. To achieve a meaningful understanding of physician-assisted suicide, such research must draw on professionals with a wide range of expertise and include people with lived experience.
Voluntary assisted dying (VAD) is an end-of-life care option available to eligible Australians living with a terminal condition, though people living with dementia are typically ineligible to choose VAD as part of their end-of-life care. In order to develop equitable research-informed policy and practice, it is crucial to include the perspectives of all key stakeholders, including living experience experts whose voices are currently excluded from Australian VAD research. This study aims to capture the perspectives of people living with dementia by exploring their VAD-related needs and preferences. The study is grounded in a critical and phenomenological conceptual framework that prioritizes inclusive research design. Thirty-six people living with dementia in Australia self-selected to participate in an online survey. It found that the vast majority of participants wanted the option to access VAD themselves, and most wanted provisions for accessing VAD through advance care directives. Through open text responses, the participants expressed many concerns about potential end-of-life suffering and loss of dignity, with their VAD preferences often aligned with their wish to maintain autonomy and human rights. This is the first known Australian study to explore VAD from the perspective of people living with dementia, providing critical insights into their experiences as stakeholders in a highly contested policy and practice environment that is dominated by medico-legal voices. Centring on people living with dementia challenges misconceptions about their capacity to contribute to VAD research, demonstrating their importance as living experience experts and key stakeholders with clear needs and preferences for their end-of-life care.
This study explored Australian palliative care clinicians’ perspectives on the legalization of voluntary assisted dying (VAD), aiming to identify variables associated with clinicians’ views and understand challenges of its implementation.
Methods
An online survey exploring support for legalization of VAD was sent to palliative care clinicians in Queensland and New South Wales and followed up with semi-structured interviews. Support was categorized as positive, uncertain, or negative. An ordinal logistic regression model was used to identify variables independently predictive of euthanasia support. Interviews were analyzed using grounded theory to understand key concepts shaping views on VAD.
Results
Of 142 respondents, 53% supported, 10% were uncertain, and 37% opposed legalizing euthanasia for terminal illness with severe symptoms. Support was lower for patients with chronic illness (34%), severe disability (24%), depression (9%), severe dementia (5%), and for any adult with capacity (4%). The model showed lower support among doctors than nurses (38% vs. 69%, p = 0.0001), those in New South Wales compared with Queensland (44% vs. 69%, p = 0.0002), the highly religious versus least religious (24% vs. 79%, p = 0.00002), those politically conservative versus progressive (39% vs. 60%, p = 0.04), and those with more healthcare experience (p = 0.03). Seventeen interviews revealed 2 distinct groups: one focused on the event of death and the need to relieve suffering, providing comfort in the final moments; the second on the journey of dying and the possibility of discovering peace despite suffering. Those in the first group supported legal VAD, while those in the second opposed it. Despite opposing views, compassion was a unifying foundation common to both groups.
Significance of results
There are 2 fundamentally different orientations toward VAD among palliative care clinicians, which will likely contribute to tensions within teams. Acknowledging that both perspectives are rooted in compassion may provide a constructive basis for navigating disagreements and supporting team cohesion.
This chapter explores the evolution of racial ideas before and after the First World War, comparing German-speaking central Europe with the rest of Europe, the USA, or Japan. It analyzes nuances and tensions in German racial discourse between conceptions of Volk and Rasse, both of which might connote “race” in the broader English sense of the term; between Germandom, which privileged the idea of a pure Nordic race native to northern Europe, and Aryanism, which emphasized the racial superiority of multiple “Aryan” nations and peoples; and competing notions of eugenics, including concepts such as “Systemrasse” and “Vitalrasse,” with the former highlighting the differential quality of nations and races and the latter focused on improving the quality of a given population. Finally, it highlights the porous boundaries between conceptions derived from science and eugenics and those emerging from humanist, religio-mythological, and esoteric conceptions of blood and soil. Nazism drew equally on “scientific” eugenic and more “humanist” traditions, which were not unique to Germany but together created the syncretic apotheosis of race-thinking that undergirded the Holocaust.
Moral distress affects a significant proportion of clinicians who have received requests and participated in euthanasia or physician-assisted suicide (E/PAS) globally. It has been reported that personal and professional support needs are often unaddressed, with only a minority of those reporting adverse impacts seeking support.
Objectives
This study aimed to review studies from 2017 to 2023 for the perceived risks, harms, and benefits to doctors of administering E/PAS and the ethical implications for the profession of medicine resulting from this practice.
Methods
The search explored original research papers published in peer-reviewed English language literature between June 2017 and December 2023 to extend prior reviews. This included both studies reporting quantitative and qualitative data, with a specific focus on the impact on, or response from, physicians to their participation in E/PAS. The quantitative review was guided by the Preferred Reporting Items for Systematic Reviews and Meta-Analyses (PRISMA). The qualitative review used the Critical Appraisal Skills Programme to assess whether studies were valid, reliable, and trustworthy.
Results
Thirty studies (quantitative n = 5, qualitative n = 22, mixed methods n = 3) were identified and fulfilled acceptable research assessment criteria. The following 5 themes arose from the synthesis of qualitative studies: (1) experience of the request prior to administration; (2) the doctor’s role and agency in the death of a patient; (3) moral distress post-administration; (4) workload and burnout; and (5) professional guidance and support. Both quantitative and qualitative studies showed a significant proportion of clinicians (45.8–80%) have been adversely affected by their involvement in E/PAS, with only a minority of those reporting adverse impacts seeking support.
Significance of results
Participation in E/PAS can reward some and cause moral distress in others. For many clinicians, this can include significant adverse personal and professional consequences, thereby impacting the medical profession as a whole.
The article “Is Assisted Dying Really a Matter for Medical Regulation” provides four arguments for the demedicalization of Assisted Dying (AD). Giwa, Myers, and Teaster counter, arguing that demedicalization will increase regulatory complexities if “non-medics” are at the helm and that AD will not be any less susceptible to healthcare economics.