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Paper 2 Euthanasia is an important topic in applied ethics because it forces us to think about autonomy, dignity, and how society should respond to serious suffering. Many people argue that euthanasia should be allowed because individuals should have the right to decide what happens to their own lives. However, J. David Velleman disagrees with this approach. He argues that euthanasia should not be defended mainly by appealing to personal choice. In this paper, I will explain why J. David Velleman believes that euthanasia should not be defended primarily for reasons of individual autonomy. I will then present three possible problems with his view and explain which objection I believe is the strongest. Velleman’s main conclusion is that euthanasia should not be defended on the reasons of individual autonomy. He argues that choosing death often does not reflect genuine self-governance and can weaken respect for human dignity. According to Velleman, the common claim that people have a right to decide when to die relies on a limited understanding of autonomy. Velleman explains that autonomy is not simply the ability to do whatever one wants. Instead, it is a moral capacity connected to being a rational individual who can shape and understand their life as a whole. From a deontological perspective, people have basic value simply because they are people. This value does not depend on whether someone is healthy, independent, productive, or satisfied with their life. Because of this, Velleman argues that respect for people requires more than honoring their preferences. One of Velleman’s key concerns is that many requests for euthanasia come from a loss of perceived dignity rather than from fully autonomous choice. People who are seriously ill or disabled may feel ashamed, useless, or like a burden on their families or society. These feelings can weaken
autonomy by shaping a person’s desires in harmful ways. If someone chooses death because they believe their life no longer has value, that choice does not clearly express self-respect or genuine agency. Velleman also worries about the broader social message that euthanasia sends. If society accepts euthanasia as a solution to suffering, it may reinforce the idea that lives marked by dependence or illness are less worth living. This risks pressuring vulnerable individuals to see death as the responsible or expected choice. From a deontological standpoint, this is morally troubling because it treats human life as conditionally valuable, rather than respecting each person as an end in themselves. Severe suffering may justify euthanasia without denying dignity: Velleman focuses strongly on social pressure and loss of dignity, but some people experience constant and unbearable physical pain that cannot be relieved. In these situations, choosing euthanasia may be a reasonable response to suffering rather than a sign that the person lacks dignity or self-respect. This objects to Velleman's claim that requests often come from shame. Not all feelings of being a burden weaken autonomy: Velleman assumes that feeling like a burden usually weakens autonomy, but some individuals may recognize their dependence while still making a clear and thoughtful decision. Acknowledging one’s impact on others does not always mean the decision to die is irrational or forced. This objects to Velleman's claim that such feelings shape desires in harmful ways. Refusing euthanasia can also harm dignity: Velleman argues that allowing euthanasia threatens dignity, but in some cases, requiring someone to continue living in severe pain against their wishes may itself be disrespectful. For some individuals, dignity may involve having their judgment about their own suffering taken seriously. This objects