Recently new concepts of partial brain death have seriously challenged the well-established whole-brain definition of death. In the present paper, we propose a 4-level-model of death, which differentiates the levels of attribution, definition, criteria, and tests. It is argued that whole-brain concepts of death are susceptible to partial-brain oriented criticism, mainly because they do not provide a precise determination of the subject of death.
On the one hand euthanasia raises the question of humane dying (1). On the other side it is connected with the question of "wrongful existence" (2). The ambiguity of the term "human/humane life" might be explained in the following way: in respect of group 1 one might say that nobody is privileged to define materially or pragmatically the one who holds the dignity of man. In consequence no one may be killed because he lacks this type of criteria. Concerning group 2: a) No one may be expected to kill an innocent, defenceless human being; and there does not exist any right of demanding such a thing. b) Everyone has the right to get medicine for lessening pain. c) In case of b) death may not be intended on purpose, but may be accepted as a side-effect of medical treatment. d) Though you can formulate a rule of thumb there will occur tragical dilemmas with regard to cases of coma.
I examine the question whether it is always morally obligatory to sustain the life of a premature infant and come to the conclusion that this is not the case. Touching on questions concerning the value of life, I argue that it is not always in a premature infant's best interests to have its life sustained. I sharply distinguish my patient-centered perspective from that of the Nazis. Finally, I raise the question of how a premature infant should be treated when the decision has been made to allow it to die.
The use of chorionic villi biopsy and amniocentesis as methods of the targeting and invasive prenatal diagnosis involves consecutive problems, which must be balanced with the medical legalization of both procedures.
The Roman Catholic Church understands the human propagation as a common act of body and soul, which should not be destroyed either by contraception or artificial insemination. This thesis is based on the natural order and meaning of the unity of man and woman. Within its demands on the state, the church differentiates between artificial insemination of married persons and others.
The modern understanding of suicide as a cry for help has to face the question, whether or not the human right of freedom of the will is respected. A second historically rooted concept rules suicide as an illegal act. A third concept accepts suicide as the ultimate refuge from unbearable suffering. It is problematic, because it does not respect sufficiently the value of human life.
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