www.youtube.com/watch?v=CeAXvGHsRnY

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1. Namesome very important organs that are not vital organs.
2. Listand functional description all the normal vital organs, includingtoday’s exceptions.
3. Isit possible to live without a vital organ? Why? Example?
4. Distinctionbetween assisting or substituting vital organs. Bioethical analysis.
5. Dothe following practices assist or substitute the vital organ? Why?
   • Dialysis
   • Respirator
   • Ventilator
   • Tracheotomy
   • CPR
6. ReadERD Part 5 Introduction and make a detail summary
7. Unconsciousstate: Definition.
8. Clinicaldefinitions of different states of unconsciousness: Compare andcontrast
9. Benefit vs Burdenbioethical analysis

ERD PART 5

Issuesin Care for the Seriously Ill and Dying

IntroductionChrist’s redemption and saving grace embrace the whole person,especially in his or her illness, suffering, and death.35 TheCatholic health care ministry faces the reality of death with theconfidence of faith. In the face of death—for many, a time whenhope seems lost—the Church witnesses to her belief that God hascreated each person for eternal life.36 Above all, as a witness toits faith, a Catholic health care institution will be a community ofrespect, love, and support to patients or residents and theirfamilies as they face the reality of death. What is hardest to faceis the process of dying itself, especially the dependency, thehelplessness, and the pain that so often accompany terminal illness.One of the primary purposes of medicine in caring for the dying isthe relief of pain and the suffering caused by it. Effectivemanagement of pain in all its forms is critical in the appropriatecare of the dying. The truth that life is a precious gift from Godhas profound implications for the question of stewardship over humanlife. We are not the owners of our lives and, hence, do not haveabsolute power over life. We have a duty to preserve our life and touse it for the glory of God, but the duty to preserve life is notabsolute, for we may reject life-prolonging procedures that areinsufficiently beneficial or excessively burdensome. Suicide andeuthanasia are never morally acceptable options. The task of medicineis to care even when it cannot cure. Physicians and their patientsmust evaluate the use of the technology at their disposal. Reflectionon the innate dignity of human life in all its dimensions and on thepurpose of medical care is indispensable for formulating a true moraljudgment about the use of technology to maintain life. The use oflife-sustaining technology is judged in light of the Christianmeaning of life, suffering, and death. In this way two extremes areavoided: on the one hand, an insistence on useless or burdensometechnology even when a patient may legitimately wish to forgo it and,on the other hand, the withdrawal of technology with the intention ofcausing death.37 The Church’s teaching authority has addressed themoral issues concerning medically assisted nutrition and hydration.We are guided on this issue by Catholic teaching against euthanasia,which is “an action or an omission which of itself or by intentioncauses death, in order that all suffering may in this way beeliminated.” 38 While medically assisted nutrition and hydrationare not morally obligatory in certain cases, these forms of basiccare should in principle be provided to all patients who need them,including patients diagnosed as being in a “persistent vegetativestate” (PVS), because even the most severely debilitated andhelpless patient retains the full dignity of a human person and mustreceive ordinary and proportionate care.