BMJ 2005;330:415-417 (19 February), doi:10.1136/bmj.330.7488.415
Education and debate
Timers on ventilators
Vardit Ravitsky, bioethics fellow1
1 Social and Behavioral Research Branch, National Human Genome Research Institute, Bethesda, MD, USA
Correspondence to: Department of Clinical Bioethics, Warren G Magnuson Clinical Center, National Institutes of Health, 9000 Rockville Pike, Bethesda, MD 20892-1156, USA vravitsky@mail.nih.gov
Jewish religious law considers human intervention to end the life of dying patients unethical. Timers on ventilators are proposed as a solution to prevent unnecessary suffering
| The first 150 words of the full text of this article appear below. |
Introduction
Is there a distinction between withholding and withdrawing medical
treatment at the end of life? In the past two decades, courts
and bioethicists in most Western countries have rejected this
distinction.
1 However, some doctors, patients, and families
still find the distinction to have important ethical implications.
A proposed Israeli law offers a unique approach that attempts
to respect the cultural reluctance to withdraw treatment while
finding a practical solution that respects the wishes of patients
and families and allows patients to end their lives with dignity.
The Israeli case offers important insights for other countries
that want to combine their cultural identity and heritage with
democratic and liberal values as well as for doctors in Western
countries caring for patients and families that espouse different
communal cultural traditions.
Objections to withdrawing treatment
The standard Western response to the reluctance of doctors and
families to withdraw care is to dismiss it as an emotional reaction.
. . . [Full text of this article]
A Jewish perspective
Regulating end of life treatment
Permitting termination of continuous care
Bioethical analysis

CiteULike
Complore
Connotea
Del.icio.us
Digg
Reddit
StumbleUpon
Technorati What's this?
Relevant Article
-
Defining limits in care of terminally ill patients
- Ursula K Braun, Rebecca J Beyth, Marvella E Ford, and Laurence B McCullough
BMJ 2007 334: 239-241.
[Extract]
[Full Text]
[PDF]
This article has been cited by other articles:
-
Miller, F G
(2009). Death and organ donation: back to the future. J. Med. Ethics
35: 616-620
[Abstract]
[Full text]
-
Bentur, N.
(2008). The Attitudes of Physicians Toward the New "Dying Patient Act" Enacted in Israel. AM J HOSP PALLIAT CARE
25: 361-365
[Abstract]
-
Braun, U. K, Beyth, R. J, Ford, M. E, McCullough, L. B
(2007). Defining limits in care of terminally ill patients. BMJ
334: 239-241
[Full text]
-
Ganz, F D, Benbenishty, J, Hersch, M, Fischer, A, Gurman, G, Sprung, C L
(2006). The impact of regional culture on intensive care end of life decision making: an Israeli perspective from the ETHICUS study.. J. Med. Ethics
32: 196-199
[Abstract]
[Full text]
-
Tripp, J, McGregor, D
(2006). Withholding and withdrawing of life sustaining treatment in the newborn. Arch. Dis. Child. Fetal Neonatal Ed.
91: F67-F71
[Abstract]
[Full text]
Rapid Responses:
Read all Rapid Responses
- Temporal Perspectives on Ethics
- Simon J Clark
bmj.com, 22 Feb 2005
[Full text]
- Withdrawing and withholding may be different
- shimon Glick
bmj.com, 28 Feb 2005
[Full text]
- Timed out
- Joanne M Shaw
bmj.com, 8 Mar 2005
[Full text]
- Acts, Intentions and Timers on Ventilators
- Andrew N Papanikitas
bmj.com, 9 Mar 2005
[Full text]