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Volumn 14, Issue 3, 2006, Pages 291-320

Advance directives, future selves and decision-making

Author keywords

[No Author keywords available]

Indexed keywords

ARTICLE; CUSTODY; DECISION MAKING; HUMAN; INFORMED CONSENT; LEGAL ASPECT; LIVING WILL; MENTAL CAPACITY; MORALITY; PERSONAL AUTONOMY; PERSONHOOD; PHILOSOPHY;

EID: 33750442145     PISSN: 09670742     EISSN: 14643790     Source Type: Journal    
DOI: 10.1093/medlaw/fwl009     Document Type: Article
Times cited : (37)

References (123)
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    • Sisyphus was condemned by the Gods to push a rock up to the top of mountain only for the rock to roll down to the bottom. Thus, his task was repetitive and futile. For an argument that draws an analogy between man, particularly the 'workman', and Sisyphus, see: Transl. J. O'Brien (Penguin)
    • Sisyphus was condemned by the Gods to push a rock up to the top of mountain only for the rock to roll down to the bottom. Thus, his task was repetitive and futile. For an argument that draws an analogy between man, particularly the 'workman', and Sisyphus, see: A. Camus, The Myth of Sisyphus, Transl. J. O'Brien (Penguin 1983).
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    • note
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    • 'Some Reflections on the Problem of Advance Directives, Personhood, and Personal Identity'
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    • See Harris' argument that critical interests that survive death are not 'person affecting' and are, therefore, not as weighty as 'person affecting' (including experiential) interests: J. Harris, 'Organ Procurement: Dead Interests, Living Needs' (2003) 29 Journal of Medical Ethics 130 at 132.
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    • This is arguably the case for patients in a persistent vegetative state
    • This is arguably the case for patients in a persistent vegetative state.
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    • note
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    • Terminologically, it is arguable that Buchanan is wrong: the two entities are the same individual but different selves
    • Ibid. Terminologically, it is arguable that Buchanan is wrong: The two entities are the same individual but different selves.
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    • See, e.g. McMahan who acknowledges that the competent and demented parts of the person's life lack unity but nevertheless he argues that the competent person's life is retroactively harmed by not following an advance directive. Since that part of the individual's life as a whole is the 'dominant' part, the demented self should be 'sacrificed for the greater good of her earlier self': (Oxford University Press 2002) at This solution suffers from giving too much weight to what is necessarily the indirect harm of not following the advance directive: how can the person be harmed directly if that person no longer exists?
    • See, e.g. McMahan who acknowledges that the competent and demented parts of the person's life lack unity but nevertheless he argues that the competent person's life is retroactively harmed by not following an advance directive. Since that part of the individual's life as a whole is the 'dominant' part, the demented self should be 'sacrificed for the greater good of her earlier self': J. McMahan, The Ethics of Killing (Oxford University Press 2002) at 502-503. This solution suffers from giving too much weight to what is necessarily the indirect harm of not following the advance directive: How can the person be harmed directly if that person no longer exists?
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    • McMahan calls this 'egoistical concern about the future' the 'prudential unity relations': Supra, n.85 at 42.
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    • Lord Scarman stated: 'The principle of the law... is that parental rights are derived from parental duty and exist only so long as they are needed for the protection of the person and property of the child'
    • Lord Scarman stated: 'The principle of the law... is that parental rights are derived from parental duty and exist only so long as they are needed for the protection of the person and property of the child'.
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    • As Lord Fraser stated: 'parental rights to control a child do not exist for the benefit of the parent. They exist for the benefit of the child and they are justified only in so far as they enable the parent to perform his duties towards the child, and towards other children in the family': at
    • As Lord Fraser stated: 'parental rights to control a child do not exist for the benefit of the parent. They exist for the benefit of the child and they are justified only in so far as they enable the parent to perform his duties towards the child, and towards other children in the family': Gillick v. W. Norfolk and Wisbech AHA [1986] A.C. 112 at 170.
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    • Glass v. UK
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    • Glass v. UK (2004) 39 E.H.R.R. 15 at 341-365. I make this claim only in the context of medical treatment decision-making.
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    • I thank the anonymous reviewer for making this point
    • I thank the anonymous reviewer for making this point.
  • 114
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    • On this point, it might be noted that a competent person may have carers but their role as carers do not justify them having decisional authority, which remains with the competent person
    • On this point, it might be noted that a competent person may have carers but their role as carers do not justify them having decisional authority, which remains with the competent person.
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    • P.M. Sailors, 'Autonomy, Benevolence and Alzheimer's Disease' (2001) 10 Cambridge Quarterly of Healthcare Ethics 184 at 191.
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    • Over the course of a single life there may be more than one former-self, but once the continuity of the selves is broken, then the former-self that existed just prior to the break cannot be replaced. In this sense, that former-self is unique
    • Over the course of a single life there may be more than one former-self, but once the continuity of the selves is broken, then the former-self that existed just prior to the break cannot be replaced. In this sense, that former-self is unique.
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    • If it did, then arguably the authority should not be open to challenge, and should be as authoritative as personal autonomy. Also, note Dworkin's arguments regarding the justification for respecting an autonomous individual's self-regarding decisions, at n.13-n.15
    • If it did, then arguably the authority should not be open to challenge, and should be as authoritative as personal autonomy. Also, note Dworkin's arguments regarding the justification for respecting an autonomous individual's self-regarding decisions, at n.13-n.15.


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