Monday, 14 August 2017

Monday quote

The best way to destroy the capitalist system is to debauch the currency.

Attributed to Vladimir Lenin by John Maynard Keynes.

Monday, 7 August 2017

Monday quote

History will show you not all the answers, but it’ll tell you a lot of the questions to ask and furthermore, it will show you how other people have dealt successfully or unsuccessfully with similar type issues.

James Mattis.

Monday, 31 July 2017

Monday quote

Our days are happier when we give people a bit of our heart rather than a piece of our mind.

Monday, 24 July 2017

Monday quote

There is a principle which is a bar against all information, which is proof against all argument, and which cannot fail to keep a man in everlasting ignorance. This principle is, contempt prior to examination.

William Paley

Monday, 17 July 2017

Monday quote

It is not enough to mean well in life. One must also do well. And the two are frequently not the same thing.

Dennis Prager

Monday, 10 July 2017

Monday quote

Courage is what it takes to stand up and speak; courage is also what it takes to sit down and listen.

Winston Churchill

Sunday, 9 July 2017

Brain death

In an earlier post some years back Blair D raised the question of brain death. He mentioned those who are considered brain dead
I have never known of a person diagnosed as brain dead to breathe, in a manner consistent with life sustaining way, for very long. In other words the brain dead person has commenced the process of dying.
and those in a persistent vegetative state
To the clinicians and she was as good as dead in that she was deemed to have none of the higher brain functions remaining intact and therefore was described as a "living brain stem" but no more. No ability to perceive, experience (to give meaning to) and or communicate in any way.
One needs to be careful how death, including brain death, is defined, this should not be happening,
Stephen Thorpe, then 17, was placed in a medically-induced coma following a multi-car pileup....

Although a team of four physicians insisted that his son was “brain-dead” following the wreck, Thorpe’s father enlisted the help of a general practitioner and a neurologist, who demonstrated that his son still had brain wave activity.  The doctors agreed to bring him out of the coma, and five weeks later Thorpe left the hospital, having almost completely recovered.

Today, the 21-year-old with “brain damage” is studying accounting at a local university.
Now many people whose brains are non-functional following trauma never recover, they fail to wake up ever. However because some do wake up, perhaps brain death may not be the best way to define death. This position is consistent with what I understand the biblical definition of death to be. If we are going to have "brain death" then we need to have absent brain function. If there is no brain function then such a person will stop breathing because breathing is controlled by the brain. (The heart is affected by the brain but can continue to function without brain input.) Heart cessation will occur shortly following breathing cessation.

Then why not call brain death a form of death when there is no brain activity in the region that causes respiration? Perhaps medically this could be a definition. However the situation could arise where the breathing centre of the brain has some damage (temporary or permanent) but the person retains higher cognitive functions. He will then be aware that his breathing is being maintained artificially (similar to high neck injuries). So for brain death we need evidence of minimal brain activity, no awareness, and lack of respiratory effort. Even with all these we cannot be certain of irreversibility and people can be maintained in this situation for years. Contra cardiac cessation which is permanent after several minutes (somewhat depending on the temperature).

If we accept that death is cardiac (plus or minus respiratory), where does that leave us with those who are considered brain dead or others who are in a persistent vegetative state?

This is actually a different question to whether or not brain death is death. I would phrase the question: Can we withhold medical treatment from a minimally conscious person who is unlikely to recover?

Which raises another question: What is medical treatment?

The answer to the first question is a guarded yes. If a person is thought to be permanently brain damaged and is in an induced coma the least one should do is "wake" him up. Assessment of response to stimuli should involve significant stimuli in the absence of sedation. But if there is strong evidence for irreversible brain damage and no response to stimuli (without sedation) and the person is without consciousness, then I see no ethical command to maintain life using ongoing medical treatment. This is not to say that  providing such medical treatment is necessarily immoral, rather that there is not an automatic moral responsibility to maintain life artificially indefinitely.

Which leads to the second question: What is medical treatment? If a person is unable to breathe then the removal of ventilation will lead to cessation of respiration followed shortly by cardiac arrest and death. If a person is able to breathe then they may continue to live for several days but die from kidney failure without fluid. The provision of air via an artificial respirator is considered medical treatment because it is a high-tech intervention. The provision of water and food via a feeding tube is not considered high-tech and it is often assumed that this is not a medical intervention but providing the essentials of life. However the respirator is also providing an essential of life: oxygen. That a respirator happens to be more complex than a tube is morally irrelevant. What is relevant is that we are providing air or water or food for the patient. That the person cannot breathe for themselves or swallow for themselves means that we are providing not just vitals for life but the mechanism of receiving vitals.

Brain death may not be the best definition of death. There is no moral duty to maintain medical treatment for someone who is brain dead. Medical treatment is providing the mechanism of receiving the vitals of life regardless of how high-tech that mechanism is.

Tuesday, 4 July 2017

Why faith isn't a work

A Calvinist complaint against Arminianism is that the latter implies works based salvation. Both sides agree that the Arminian perspective is that a man takes part in the salvation process: that is, a person must agree to God's call to salvation. Arminians claim that salvation itself is still from God, that we are unable to save ourselves.

Calvinists sometimes argue that any involvement of a person in the salvation process makes salvation works based and not faith based. The problem with this claim is that this understanding of works does not line up with Scripture.

Faith is a decision. It is trust placed in someone. Faith is contrasted with works, and works are activities we do. Works are things like obeying the commandments, helping the needy, fasting, giving money to God's work. These are all behaviours.

Faith is related more to the mind, works more to the body (though we must be cautious with this distinction). Now it is true that faith may involve a specific action (ie. a work), but this action is not the faith per se, rather it is the acting out of the faith decision; an action which proves that the faith is real and not just an empty assertion.

Monday, 3 July 2017

Monday quote

God does not even tempt men to do evil, much less sovereignly and unchangeably determine that they will.

Leighton C. Flowers.

Monday, 26 June 2017

Monday quote

Where men are forbidden to honour a king they honour millionaires, athletes or film-stars instead: even famous prostitutes or gangsters. For spiritual nature, like bodily nature, will be served; deny it food and it will gobble poison.

C.S. Lewis. "Equality," Present Concerns.

Sunday, 25 June 2017

Comparisons and the downgrading of harm

It is human nature to compare and it is also common to want sympathy. As such it is common to compare our experiences or our situation to other situations, especially situations that evoke agreement and concern. If our friends and colleagues are sympathetic to, or affirm, a specific scenario, they are likely to affirm a related one.

Everyone acknowledges that Fred was unfairly dismissed from his job. If my dismissal had similarities to Fred's then there will be agreement that my dismissal was also unfair. If renal colic is seriously painful then my renal colic was very sore. If Jane had all her money stolen and struggles to pay the bills then others may empathetic with my privation.

Whether or not a comparison works (or should work) depends on the validity of it. Are similar circumstances involved? Similarities to Fred's dismissal may be largely superficial. An episode renal colic may have been treated with effective analgesia early on. Poverty may be due to laziness and frivolous spending.

So not all comparisons are valid. The problem with invalid comparisons can be greater. This can occur when we share an experience with our interlocutor. If I share a experience with the person making a comparison then I compare his experience to mine. Let's say that John, Steve and Fred all got fired. Steve thinks his situation was unfair and in talking to John, Steve likens his situation to Fred which was clearly unfair. But if John thinks that his own situation was predominantly his own fault, and John works with Steve and not Fred, then rather than agree that Steve was unfairly dismissed like Fred was, John is more likely to think that Fred probably deserved it.

Equating the serious with the less serious often does not make people think that the less serious is more serious than it is. Rather they downgrade their opinion of the more serious. If you ran so hard you had a serious cramp that felt like you had broken a bone, and say so, someone else may think that that cramp is all part of hard training and perhaps broken bones are not as painful as he had been led to believe.

This is the principle of extreme comparisons. When we compare the less extreme to the more extreme in order to invoke passion about the less extreme, our listeners may depreciate the more extreme. Further, subsequently less passion may be elicited for the more extreme.

Monday, 19 June 2017

Monday quote

The evidence is not responsible for satisfying the biases of the historian; rather, the historian is responsible for setting aside his biases and considering the evidence.

Michael Licona, The Resurrection of Jesus.

Monday, 12 June 2017

Monday quote

In the end, we will remember not the words of our enemies, but the silence of our friends.

Martin Luther King, Jr.

Monday, 5 June 2017

Monday quote

Some people confuse incapability of a certain vice with virtue.


Monday, 22 May 2017

Monday quote

Whoever wishes peace among peoples must fight statism.

Ludwig von Mises


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