END OF LIFE / 1. Binetti, a secular law with references to Christian inspiration of Paola Binetti, Tuesday, March 8, 2011, the sussidiario.net
not happening for some time that a law was able to challenge the conscience of the whole country, involving diverse people together, sometimes joined by the same love of life, but other times hopelessly separated by a different conception of freedom that marks a dramatic ridge and irreconcilable conflict. It is easy to understand what really unites and what separates people into groups and the draft law on provisions on therapeutic alliance, informed consent and advance directives for treatment. A bill that is technically referred to as N. 2350, but which everyone knows how the law on living wills. A misnomer, since it will damage the provisions of the destination of goods that belong to us after our death and not before. A name that the death of Eluana strongly impressed in the imagination of the country.
Law
The law contains statements that a person does to his doctor, after talking to him about life and death, can become seriously ill, until to the point of experiencing a disability, in which his state of consciousness may seem to be wholly absent. Doctor and patient-perhaps the vast majority of cases there is not even in-patients, imagine situations that could occur tomorrow. On a completely virtual scenery make assumptions and take into account any deterioration that might occur. Il clima della conversazione non può che essere amicale, la legge stessa parla di alleanza. Un’alleanza che ha un obiettivo ben preciso: la relazione di cura. Non a caso si parla di alleanza terapeutica; tra di loro non c’è alcuna contrapposizione, non c’è ombra di conflitto di interessi. Percorrono insieme un itinerario fatto di domande e di risposte, di interrogativi scientifici e di quesiti che hanno un forte impatto esistenziale.
A) Il colloquio medico-paziente. E’ un colloquio aperto che può richiedere tempi più o meno lunghi, perché le domande poste al medico richiedono la capacità di immaginare le emozioni che nascono davanti alla prospettiva della grave, e della gravissima disabilità cronica. Il medico sa di avere davanti una persona che sta immaginando come potrebbe vivere una possibile condizione di totale dipendenza dagli altri, in uno stato di non-coscienza o di minima coscienza, dove potrebbe sentire tutto senza essere capace di comunicare in modo chiaro con gli altri. Il medico nella sua lunga esperienza sa e comprende che quest’uomo pur facendo delle scelte in apparente totale autonomia, in realtà deve elaborare una serie di condizionamenti emotivi, di paure, di mostri interiori che attentano alla sua libertà, la irretiscono spingendola verso soluzioni solo che sembrano più facili ed accattivanti. L’uomo si trova ad un bivio in cui deve immaginare cosa vorrebbe fare in circostanze, che inevitabilmente gli appaiono ostili. Deve immaginare cosa farebbero i suoi familiari, di cui non ignora né la forza né la debolezza; ma deve anche provare ad immaginare cosa sarà in grado di fare la scienza in quel preciso momento. E’ un colloquio tutt’altro che formale quello che imbastisce con il suo medico di fiducia, una condizione che mette a nudo la sua anima, i suoi valori e le sue convinzioni, i suoi affetti e i suoi sentimenti. Probabilmente si chiede se i suoi vorranno prendersi cura di lui, nonostante sia diventato un peso o se invece lo abbandoneranno in qualche struttura, consegnandolo a mani estranee, forse altamente professionali, ma comunque prive di quel calore affettivo di cui nessuno può fare a meno.
Le informazioni che ci si scambia in quel momento non sono i dati asettici del linguaggio della scienza, quando parla con l’asciutta astrattezza dei numeri e delle statistiche. Sono dati che richiedono una interpretazione in cui il medico si mette in gioco per aiutare il paziente a immaginare nuove ragioni per vivere in modo diverso rispetto a quello vissuto fino ad allora. La loro alleanza non si gioca solo sul piano del dire, ma anche sul piano di un possibile fare insieme. Il medico può raccontare esperienze, sollecitare ad andare a vedere, a misurarsi con orizzonti di vita imprevisti fino a quel momento, sapendo che possono offrire nuove modalità per comunicare, per comprendere and be understood, to love and be loved.
B) A good law to humanize medicine. The law on end of life takes into account all of this and grasp the meaning and the complexity of the alliance, which raises across the board: in the family and the trustee, as well that with your doctor. It speaks of human solidarity and care skills in contexts that are not only professional. Highlights a particular dimension of existence, when there is more fragile, highlight the richness of human relationships and their strength. A bill that seeks to close once and for all the false solutions that an individualistic culture, self-referential is so determined to show that the only plausible. It 'a law that says a clear and definite no to euthanasia in all its forms, active and passive, because it says the same is a strong and passionate relationship of care, human solidarity which agrees to take upon himself the weakness of 'else to accompany him as long as necessary until the end of his life. Without anticipating the death, but without even stubbornly persisting to prolong a life that seems to come to an end.
Two cultures compared
The law in question, beyond Article technical, comparing two cultures, struggling to find a point of convergence, despite numerous opportunities to meet and debate that took place in the work of the committees, at conferences and seminars or just in the many meetings, both formal and informal that there have been over the years.
- In the secular position of Christian inspiration, the value of life complements the value of freedom, regarded as one of the main qualities of man, which is closely linked to the sense of responsibility, by Because there is no true freedom without responsibility. It 's a position that recognizes the value of human life in itself, consider it worth living precisely because human life, not for his skills and expertise. It asks all people to recognize that value and protect it and to get involved in protecting it. In this setting the ethics of responsibility and ethics of care is deeply intertwined, like two sides of a single medal in its unity expresses the sense of our humanity. In this view the value of being involved in both autonomy and relatedness, interdependence and communication skills, solidarity and spirit of service.
- Nella posizione laico-laicista, al centro c’è quel principio di autodeterminazione, che fa della libertà un valore assoluto, subordinando il valore della vita ad una serie di condizioni quali la percezione del benessere, la possibilità di agire in piena autonomia, definendo soggettivamente i parametri che rendono una vita più o meno degna di essere vissuta. E’ un approccio culturale in cui il bene viene filtrato attraverso un’ottica di tipo relativista, dal momento che ognuno deve poter dire cosa è buono e cosa non lo è; cosa reputa vero e cosa non lo sia. Al soggetto tutto deve essere consentito, anche il negare il valore della vita, se e quando questa perde qualcuna delle prerogative che lui as critical. A position that goes so far as to consider the possibility of a right to set time limits for his own death and then claimed by the institutions with help to realize this willingness to die, euthanasia is decriminalized, which went as far to propose it as a good, care with dignity.
John Paul II, a witness to the courage with which you can deal with a severe chronic and progressive disease, was quoted many times about this law, often inappropriately, changing his thinking and his own personal history. In the 1995 encyclical Evangelium Vitae, paragraph 64 says: "Today, as a result of advances in medicine and in a cultural context frequently closed to the transcendent, the experience of dying is marked by new features .... suffering seems like an unbearable setback, something that should be freed at all costs. Death .... becomes a "rightful liberation" once life is held to be no longer meaningful, because it is filled with pain and inexorably doomed to even greater suffering ... .. In such a context becomes more and more tempting euthanasia, that is to take control of death and bring in advance and thus ending the "gently" to the life or others. In fact, what might seem logical and humane, is seen in depth to be senseless and inhumane ....".
While condemning euthanasia Pope John Paul II also gives a proper definition, just like asking the Judiciary Committee in the formulation of his opinion: "For a correct moral judgments on euthanasia, you must first clearly define . Euthanasia in the proper sense must be understood an action or omission which of itself and by intention causes death, with the aim of eliminating all suffering. "Euthanasia's terms, therefore, the level of intentions and the methods used". E 'the desire to inflict death that denotes exactly what is euthanasia and why John Paul II also clearly defines what is meant by aggressive medical treatment "must be distinguished from the decision to forego so-called" aggressive treatment ", ie, medical procedures which no longer correspond to the real situation of the patient, because now disproportionate to any expected results or because they are too heavy for him and his family .... "
E 'the intention with which it pursues a specific goal that first of all it connotes a moral and why John Paul II goes on to say:" Without these distinctions, in harmony with the Magisterium of my Predecessors and in communion with the Bishops of the Catholic Church, I confirm that euthanasia is a grave violation of God's law as the deliberate and morally unacceptable killing of a human person. This doctrine is based on natural law and the written Word of God, is transmitted by the Church's Tradition and taught by the ordinary and universal Magisterium "... The condemnation of euthanasia is obviously extended to all who make it possible with their collaboration:" Sharing the 'Suicide intention of another and help carrying it out through so-called "assisted suicide" means to cooperate, and sometimes actors in person, of injustice, che non può mai essere giustificata, neppure quando fosse richiesta. ….. l'eutanasia deve dirsi una falsa pietà, anzi una preoccupante «perversione» di essa: la vera «compassione», infatti, rende solidale col dolore altrui, non sopprime colui del quale non si può sopportare la sofferenza.”.
Il dialogo con i moderati che la legge non la vogliono, ma non vogliono neppure l’eutanasia. In queste ultime settimane tra il fronte di quanti sostengono che occorre una legge per dire un no chiaro e fermo all’eutanasia e quanti invece sostengono che una legge che non depenalizzasse l’eutanasia è una legge inutile, sta nascendo un altro gruppo numeroso di persons whose position can be summarized in two simple propositions: No to euthanasia, but not even a law that inevitably raises the stakes that seem to "freeze" the doctor-patient relationship, the patient-family relationship, etc ... on this front are placing influential members of the political world, particularly in the Democratic Party, where there is a clear desire not to be overwhelmed on radical positions that call for the decriminalization of euthanasia. They do not want the law and call a halt to the current political and parliamentary debate. No passport for euthanasia, no justification for aggressive treatment, the deep belief that the relationship with the patient il medico possa e debba costituire l’alveo naturale in cui si prendono insieme decisioni serene ed equilibrate.
La loro posizione, dopo l’intervento della magistratura nel caso Englaro e il pressing dei radicali, che si sono spinti a considerare incostituzionale una legge che dice un No chiaro e tondo all’eutanasia, corre il rischio però di rimanere un semplice auspicio, già scavalcato dalla volontà aggressiva di chi ha già spinto il paese verso una china rischiosa. Una china che inizia in modo accattivante con un inno ad una libertà senza confini, prosegue con la richiesta di depenalizzazione dell’eutanasia, per formulare la teoria che l’eutanasia can be considered like a therapy. Now you can spread the belief that if the law allows it, then it is all well and good, to influence so pervasive, creeping and pushing patients to request early death, not to be and not feel a burden to family and society.
The no law that many of them are asking the same was not the law that a few years ago characterized the debate among ordinary people, particularly in the Catholic house, where it seemed like there was a need of a law. Always decisions when the patient was no longer capable of understanding they had taken with the family and the medical family, taking into account the wishes of the patient and to what allowed the development of medicine at that time. In line with what is now demanding the advocates of non-law. But between now and then is placed with a virulence not only the extraordinary story of Eluana, but the campaign raised by Piergiorgio Welby, by Luca Coscioni and other patients until a few months ago were pressing for the law and to immediately remove the famous and often surreal tube .. All persons who have sought and claimed that this law was able to clear the right to euthanasia. E 'in this claim that the current bill says "no clear and decisive.
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