ight concerns the exercise of some faculty of life, the access to some necessity of life, the satisfaction of some aspiration of life. It is obvious that one cannot found on this rock any right to die or right to become dead. Life love to life, and it needs all the help it can get. We cannot serve the patients good by deliberately eliminating the patient. And if we have no right to do this to another, we have no right to have others do this to ourselves. There is, when all is said and done no defensible right to die. The cause of this issue is the medical establishments exceedingly pervasive methods of sustaining life and the diminishing choice of how death is to come upon our earthly bodies. As Leon states with medical advances, the fear of death as such at the hands of unfriendly nature inspires a bolder approach, namely scientific medicine to wage war against disease even against death itself, ultimately with a promise of bodily immortality. From modest beginnings of political thinking namely natural rights of self-preservation, secured by moderate self-assertion, have given way to the liberal political modernity, which has me typing this paper today. Political modernity, which includes non-natural rights, such as the right to die, which have no connection to nature or reason. These rights are derived from the individualized American whose autonomy is to do as you please, which is compatible with self-indulgence. Leon states that our reliance on technology and government to satisfy our wants demanded as rights have weakened our more natural human associations especially the family, on which we all nee dot rely when our simulated ideal of autonomy and mastery is eventually exposed by unavoidable decline. While aging and death have been taken out of the bosom of the family and turned over to the state supported nursing homes and hospitals. Not the clergyman but the doctor presides over the end of life, in sterile surroun...
