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Ethics Of Death

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In discussions about death, ethical issues are often the central point. According to Steffen and Cooley (2014), the ethics of death are odd due to the contrasting concepts of death and ethics. Ethics are most often concerned with actions, and death is not an action, but rather a state of being (Fischer, 1993). Another metaphysical concept of death from Fischer is that “death is the permanent and irreversible cessation of life”. In the case of a nonhuman animal, with the assumption that the animal exists within the same state of existence and state of being in life as a human, cases of death can be justified under some circumstances. In this essay, the topic of discussion will be that death does not harm the animal, with relation to Epicurean …show more content…
The point in death that Epicurus refers to is the state of being dead, rather than the moment of death or the process leading to death in which there may be a good or bad experience. In Epicurean terms, the only thing that is bad for a living being is pain. Since it is the process of dying that may or may not be painful, the actual state of death itself involves neither pleasure nor pain. We must understand the metaphysical implication of a being ceasing to exist after death as an explanation for the state of being dead. If there is no consciousness or conscience after death, then there would be no harm to the being after death due to the fact that the being loses its sentience. By applying the Epicurean theory of death to an animal, it can be said that due to the animal’s condition of being dead, the animal loses its state of existence. The loss of sentience of an animal due to being dead means that no harm can further come to it, and any future possibility of harm ceases to exist. Animals that may have felt pain in the process of dying would stop feeling pain at the point of death. Hence, it can be said that an animal would not be harmed by death, or by the state of being …show more content…
According to the SPCA, the welfare of an animal encompasses both the physical and psychological state of an animal. In both Epicurean and Lucretian terms, death exists as a state of non-being. If an animal is suffering before its death, then it can be said that by taking away the animal’s suffering due to the permanent cessation of the animal, death has improved the animal’s welfare standards. Take an animal with a painful chronic disease as an example. The process of dying causes suffering to the animal as the animal grows weaker. However, at the point of death, the animal enters a state of non-existence. There can be no suffering if the animal does not exist any longer. Hence, death is able to improve the animal’s welfare by removing the suffering that the animal perceives. The assertion remains the same the other way around. If an animal is not suffering or in pain before its death and the process of dying, then it would be logical to assume that death will also bring no suffering and harm to the animal. An example of this would be a peaceful natural death due to old age. The animal does not suffer in the process of dying, merely entering a state of non-existence. Thus, there is neither positive or negative impacts on the animal’s welfare

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