| Tutte le grida perentorie, che cingono come fasce di pietra Eluana e il suo viaggio nell’aldilà; tutti gli insulti, and accusations of murder said by politicians who do not appoint not flatten what should be deep: this is sad, at times when Eluana, assisted by the law, lying in the clinic that will help you to die as he was in his will, after seventeen years of permanent vegetative state.
sadness and dismay that breaks when you are in a hopeless situation: the word is not, there's no help that the balm of silence or subtle murmur that is called love and is stronger, St. Paul knew each other virtues: faith, hope, the gift of prophecy and language, knowledge of science, even the sacrifice of themselves, their wealth (1 Corinthians 13). When
weakens faith and hope, you can always still love: in particular the suffering, the dying. The moment you do not know another look to be in love you are already in the biblical Sheol, slipping into the void. I am so sad cries of politicians and bishops too, when screaming murder. And when
indignant with the judiciary and doctors, who have taken over the will of Eluana for the simple reason that it had not offered any other way. There was a law on living wills, there are modest words were understanding, nor a policy of silence instead of putting on the very dentro la camera, privata, dov’è la soglia per entrare nel mondo o uscirne.
Non è la sola tristezza, che ci accompagna dal 2006, quando Welby ci parlò dal suo letto di non vita e non morte. C’è la tristezza di non potersi parlare gli uni con gli altri, di non poter guardare in faccia insieme il proliferare straordinario di paure, primordiali e moderne, legate alla morte. Quasi fin dalla nascita esse ci visitano: chi ha memoria dell’infanzia ricorda quei mesi, quegli anni, in cui il pensiero della morte d’un tratto ci attornia come acqua alta, in cui sembra inverosimile e atroce che i genitori possano morire, che anche noi passeremo di lì, che per ognuno verrà il turno. The thought creeps higher as a thief in the night of the children, then leave them alone for a few years. Then he sets up the fear of death, rather than of death: Shipwreck in unbearable pain, or fail to die despite the end is near there, inescapable culmination of incurable diseases. And finally, the modern fear: dreadful, close to panic. The fear of not mastering the life and death, because both have been entrusted to external forces. The right to die comes from the basic dilemma: who is the owner's death? How to protect the dispossessed: us but also the nature and - for some - God?
science and medical technology that have made progress stravolto il morire, essendo diventati i veri proprietari della soglia. Non si moriva così, restando per decenni nella vita-non vita, quando non esisteva il gigantesco potere che prolunga artificialmente la vita con tubi, macchine, farmaci. Non c’era bisogno di fissare limiti all’accanimento terapeutico o all’idratazione-alimentazione di pazienti che non patiscono più sete e fame. Non c’era il fossato scandalosamente enorme tra l’individuo cosciente, che può invocare la libertà di cura prevista dalla Costituzione (art. 32), e chi non ha più diritti essendo appeso alle macchine, e possiede una biografia uccisa in nome del diritto alla vita.
La stessa parola eutanasia andrebbe adapted to the unique mutation that we live in, renamed. We are not asking the good death. It calls for the retention of a law before biological death, and the fulfillment of this right even when there is no consciousness. This road is reduced to the human capacity to give itself its own laws (to give autonomy), but is reduced only to him. The property was transferred to machines that turned the man in half, which is monitored and punished in the same way they are supervised, in solitary confinement, prisoners. The prison of technical s'accanisce in the name of moral values \u200b\u200bis a terrorist: Cut the wings in the preparation of death, which is our profound and noble aspiration; the individual is not an end but a means. The man becomes docile and useful way of politics, ideology: whatever the ideology. Welby and the unavailability Eluana say, much less Promethean machines being, are docile, useful way. This is where the panic occurs: not only those who want to remove the probes but also to those who, with equal love, do not. Death itself does not put fear: it is terrible for those who survive, Epicurus is wise when he recalls that "death is nothing for us, because when we are there is not her, and she is there when we did not more than us. " Panic creeps expropriated suspect: that can happen when there is her (death) we'll be there, but living dead.
is a panic grew monstrously: this urge to recover the dead. It is not a law that divests the nature, the sacred. If they were to act, we would die without breathing. What we see is the triumph of human technology on humanity, nature and the divine. The autonomy of the dying naturally returns to an inalienable and sacred, is coming off the probe is that the patient does not want to do it. The ethics of dying is a defense of life, because it responds to the spread of bio-power by force, vital responsibility. Respond with living wills, so that the patient is killed without conscience in life. Responds with aggressive treatment and, if the body no longer feels hunger and thirst, nutrition-hydration forced. Also responds to the fear of who - not less lonely - keeps the probe.
Even this loneliness be heard: the fear of euthanasia, accelerated death of the person not for love, but in the name of collective will, political. It has already happened in history, and if there is a taboo on euthanasia is not without reason. It can not speak a little (you can even abortion) is so uncertain border crime. Who decides if it should be considered a life unworthy of being lived? The patient or society, the law? If the team decides the risk is great that we have the beautiful death but death would contribute to society, race, nation, or health expenses. Euthanasia may extend the bio-power rather than stop it. May distort the mission of the doctor who would see his powers magnified not only good but also bad. Each physician for the patient would be a sphinx, Hans Jonas writes: obey Hippocrates, trying to soothe and heal, or kill me for his idea of \u200b\u200bpiety or convenience?
wrote the Bible the word of God so surprised Elia unexpectedly, on Mount Horeb. The wind was blowing but the word was not in the wind. There came an earthquake, but the word was not in the earthquake. Kindled a fire but the Lord was not in the fire. Finally appeared it was a thin voice of silence. It is then that Elijah is preparing the meeting: long-winded speeches, but not by covering his face in his mantle (1 Kings 19:11). Perhaps the thin voice of silence feels barely because it comes from within, from our consciousness. If only one could speak well of the essential issues of living and dying. Striving to understand the other, and discovering that which is common in fear. Finding the aporia, which is the condition of the existence of missing the way out, il dubbio s’installa, e d’aiuto sono il senso del tragico o il mormorare sottile. Lì stiamo: non da una parte il popolo della vita e dall’altra la cultura della morte, da una parte i credenti dall’altra gli atei. Ma tutti egualmente confusi, sperduti, assetati, poveri di parole. |
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