if conscience of the harm that will be done, they are not creating any extra-ordinary circumstance for those affected. The reasoning for this is that the impact of suicide is like the impact of the person dieing in a car crash or, more closely psychologically, murdered. These are both forms of death involving extra-ordinary means, as are all forms of death except natural causes. Suicide is merely another of the many forms of extra-ordinary death that exist. As such, those committing suicide need not feel any guiltier for that act as they would for the harm that would be caused by them being murdered or dieing in a car accident.The opposition may say that this is not a fully adequate response because these extra-ordinary forms of death do not account for all of the death that occurs, and thus there is a chance that a person committing suicide may actually die of natural causes. However, this charge can in fact be defeated. If a person continues living they are taking a chance of causing less pain or even possibly more pain from their deaths at a later date. This leaves life as a gamble, with suicide being the only real choice you can make in the matter. As to the argument for suicide being unnatural and therefore wrong, I feel that I refuted it earlier when I showed that death by any means other than natural causes is unnatural. I wont argue that death by anything other than natural causes isnt wrong, but it is just as unavoidable as natural death. Also, the argument that unnatural equals wrong negates itself necessarily. For it to be a valid argument, they must recognize insulin shots as wrong, and thus diabetics would diequite naturally of course.An argument could be made that it is wrong to commit suicide, as it is criminal. This argument is obviously flawed though. The result of a criminal offense is some sort of punishment, and you cannot punish someone that is dead. They may rebut by saying that they could punish the ...
