¿Existe el derecho a morir? / Is there a right to die?

El derecho a la muerte se define desde el olvido de la muerte, característica de la sociedad contemporánea. La defensa de la eutanasia, lejos de ser una contradicción con ese olvido, constituye su constatación. Afirmada como acto altruista y benevolente encubre la necesidad propia de olvidar el sufrimiento y la muerte, y la incapacidad de observar la muerte ajena. Como derecho, el derecho a la muerte se presenta como la prohibición del Derecho y la comunidad de interferir en el acto tanático para sí mismo o para otro. Pero como efecto se instaura un derecho de carácter social e indicación ética que constituye un riesgo para la vida dependiente

The right to death is defined from the oblivion of death, characteristic of contemporary society. The defense of euthanasia, far from being a contradiction with that forgetfulness, constitutes its verification. Affirmed as an altruistic and benevolent act conceals the need to forget suffering and death, and the inability to observe the death of others. As a right, the right to death is presented as the prohibition of the law and the community to interfere in the act of love for oneself or for another. But as an effect, a right of a social nature and ethical indication that constitutes a risk for dependent life is established

[Is There a Right to Die?] / ¿Existe el Derecho a Morir?

The right to death is defined from the oblivion of death, characteristic of contemporary society. The defense of euthanasia, far from being a contradiction with that forgetfulness, constitutes its verification. Affirmed as an altruistic and benevolent act conceals the need to forget suffering and death, and the inability to observe the death of others. As a right, the right to death is presented as the prohibition of the law and the community to interfere in the act of love for oneself or for another. But as an effect, a right of a social nature and ethical indication that constitutes a risk for dependent life is established.

Manipulación del lenguaje, maternidad subrogada y altruismo / Language Manipulation, surrogacy, altruism

La neolengua propicia un cambio del sentido de las palabras y junto al doble pensamiento forma el cuadro del totalitarismo descrito por Orwell en 1984. El propósito de la neolengua es hacer imposible toda otra forma de pensamiento. En la bioética la neolengua se aplica, no porque sea una ciencia nueva sino por la intención manipuladora. El lenguaje político del siglo XX tiene, según Orwell, la intención de alejar la "imagen mental" de lo que realmente acontece. Esto es claro en los términos "maternidad subrogada". Por un lado se priva a la madre de su hijo. Por otro no hay subrogación en sentido jurídico. Como se ha dicho la técnica reduce a una mujer a la condición de un recipiente. La coartada del altruismo no modifica la relación explotadora, pues la gratuidad en la prestación de la mujer no es altruismo de todos los que intervienen en la subrogación

The Newspeak propitiates a change of the sense of the words and next to the double thinking forms the picture of totalitarianism described by Orwell in 1984. The purpose of the Newspeak is to make all other forms of thought impossible. In bioethics the Newspeak is applied, not because Bioethics is a new science but by the manipulative intention. The twentieth-century political language has, according to Orwell, the intention to remove the «mental image» of what really happens. This is clear in the terms"surrogacy" On the one hand, the mother is deprived of her child. On the other, there is no legal subrogation. As has been said the technique reduces a woman to the condition of a vessel. The excuse of gratuity does not change the exploitative relationship, since gratuitousness in the provision of women is not the altruism of all those involved in surrogacy

[Language Manipulation, Surrogacy, Altruism]. / Manipulación del Lenguaje, Maternidad Subrogada y Altruismo.

The Newspeak propitiates a change of the sense of the words and next to the double thinking forms the picture of totalitarianism described by Orwell in 1984. The purpose of the Newspeak is to make all other forms of thought impossible. In bioethics the Newspeak is applied, not because Bioethics is a new science but by the manipulative intention. The twentieth-century political language has, according to Orwell, the intention to remove the ″mental image ″ of what really happens. This is clear in the terms ″surrogacy ″. On the one hand, the mother is deprived of her child. On the other, there is no legal subrogation. As has been said the technique reduces a woman to the condition of a vessel. The excuse of gratuity does not change the exploitative relationship, since gratuitousness in the provision of women is not the altruism of all those involved in surrogacy.

El consejo genético prenatal / Prenatal genetic counseling

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Sobre la injustccia de la eutanasia. el uso de a compasión como máscara moral:: referencia a nuevos documentos bioéticos europeos / ON THE INJUSTICE Of EUTHANASIA. USING COMPASSION AS A MASK.: REFERENCE TO NEW EUROPEAN DOCUMENTS ON BIOETHICS / Sobre a injustiça da eutanásia. ouso da compaixão como máscara moral.: referênciia a novos documentos bioéticos europuss

La bioética no complaciente tiene el gran reto de responder a los argumentos que se esgrimen para que la eutanasia sea considerada un acto médico amparado por la ley. El artículo analiza la relación entre dignidad humana y sacralidad de la vida humana. El abandono de la dignidad por otras vías alternativas que se nos ofrecen supone renunciar a un principio que en su realización jurídica desde la Segunda Guerra Mundial ha cumplido una función muy notable. Por otra parte, desde una perspectiva deontológico-profesional, la novedad que se propone con la eutanasia y el suicidio médicamente asistido rompe una de las limitaciones de la acción médica que existe, al menos en la formulación teórica, desde el juramento hipocrático. Pretendemos también deconstruir el uso que se hace por algunos de la compasión; una utilización que tiene como efecto fortalecer la posición del individuo más fuerte. Este uso se observa fundamentalmente en la eutanasia e incluso en el aborto. La manipulación descrita, por otra parte, se constituye en el principal obstáculo para lograr el paso desde una medicina centrada exclusivamente en el curar hacia una medicina que admite que al final de la vida el objetivo principal de todo tratamiento es mejorar la calidad de la misma, o al menos tratar los síntomas que sea posible para lograr esa mejora.

The great challenge to non-accommodating bioethics is to respond to the argument that euthanasia should be considered a medical procedure protected by law. This article analyzes the relationship between human dignity and the sacredness of human life. The abandonment of dignity for other alternatives open to us implies renouncing a principle that, in its legal embodiment, has served a noble purpose since World War II. Moreover, from an ontological - professional perspective, the innovation proposed with euthanasia and medically-assisted suicide shatters one of the limitations to medical action that exists - at least theoretically - in the Hippocratic Oath. The authors also attempt to deconstruct the use of compassion as an argument on the part of some, the effect of which is to strengthen the position of the person who is stronger or fittest. This occurs primarily with euthanasia and even in abortion. The described manipulation also constitutes the main obstacle to the progression from medicine centered exclusively on curing towards medicine that acknowledges the primary objective of all end-of-life treatment as being to improve quality of life, or at least to achieve that improvement by treating symptoms when it is possible to do so.

A bioética não complacente tem o grande desafio de responder aos argumentos que se esgrimem para que a eutanásia seja considerada um ato médico amparado pela lei. Este artigo analisa a relação entre dignidade humana e sacralidade da vida humana. O abandono da dignidade por outras vias alternativas que nos são oferecidas supõe renunciar a um princípio que, em sua realização jurídica, desde a Segunda Guerra Mundial, tem cumprido uma função muito notável. Por outro lado, a partir de uma perspectiva deontológico-profissional, a novidade que se propõe com a eutanásia e o suicídio medicamente assistido quebra uma das limitações da ação médica que existe, ao menos na formulação teórica, a partir do juramento hipocrático. Pretendemos também desconstruir o uso que faz por alguns da compaixão; uma utilização que tem como efeito fortalecer a posição do indivíduo mais forte. Esse uso se observa fundamentalmente na eutanásia e, inclusive, no abordo. A manipulação descrita, por outro lado, constitui-se no principal obstáculo para conseguir a passagem de uma medicina centrada exclusivamente no curar a uma medicina que admite que, ao final da vida, o objetivo principal de todo tratamento é melhorar a qualidade de vida, ou pelo menos tratar os sintomas que seja possível para atingir essa melhoria.

[State policy at the end of life. The transformation of medical deontology]. / Política de estado ante el final de la vida. La transformación de la deontología médica.

The contemporary state invades privacy in ways that affect even the end of life process. It develops public policies that can affect medical ethics. This limitation of power leaves the doctor's attention to the profession and may become a convenient code.