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Tuesday, March 5, 2024

Students for a Democratic Society

From Wikipedia, the free encyclopedia

Students for a Democratic Society (SDS) was a national student activist organization in the United States during the 1960s and was one of the principal representations of the New Left. Disdaining permanent leaders, hierarchical relationships and parliamentary procedure, the founders conceived of the organization as a broad exercise in "participatory democracy". From its launch in 1960 it grew rapidly in the course of the tumultuous decade with over 300 campus chapters and 30,000 supporters recorded nationwide by its last national convention in 1969. The organization splintered at that convention amidst rivalry between factions seeking to impose national leadership and direction, and disputing "revolutionary" positions on, among other issues, the Vietnam War and Black Power.

A new national network for left-wing student organizing, also calling itself Students for a Democratic Society, was founded in 2006.

History

1960–1962: The Port Huron Statement

SDS developed from the youth branch of a socialist educational organization known as the League for Industrial Democracy (LID). LID itself descended from an older student organization, the Intercollegiate Socialist Society, founded in 1905 by Upton Sinclair, Walter Lippmann, Clarence Darrow, and Jack London. Early in 1960, to broaden the scope for recruitment beyond labor issues, the Student League for Industrial Democracy was reconstituted as SDS. They held their first meeting in 1960 on the University of Michigan campus at Ann Arbor, where Alan Haber was elected president. The SDS manifesto, known as the Port Huron Statement, was adopted at the organization's first convention in June 1962, based on an earlier draft by staff member Tom Hayden. Under Walter Reuther's leadership, the UAW paid for a range of expenses for the 1962 convention, including use of the UAW summer retreat in Port Huron.

The Port Huron Statement decried what it described as "disturbing paradoxes": that the world's "wealthiest and strongest country" should "tolerate anarchy as a major principle of international conduct"; that it should allow "the declaration 'all men are created equal...'" to ring "hollow before the facts of Negro life"; that, even as technology creates "new forms of social organization", it should continue to impose "meaningless work and idleness"; and with two-thirds of mankind undernourished that its "upper classes" should "revel amidst superfluous abundance".

In searching for "the spark and engine of change" the authors disclaimed any "formulas" or "closed theories". Instead, "matured" by "the horrors of a century" in which "to be idealistic is to be considered apocalyptic", Students for a Democratic Society would seek a "new left ... committed to deliberativeness, honesty [and] reflection."

The Statement proposed the university, with its "accessibility to knowledge" and an "internal openness", as a "base" from which students would "look outwards to the less exotic but more lasting struggles for justice." "The bridge to political power" would be "built through genuine cooperation, locally, nationally, and internationally, between a new left of young people and an awakening community of allies." It was to "stimulating this kind of social movement, this kind of vision and program in campus and community across the country" that the SDS were committed.

For the sponsoring League for Industrial Democracy there was an immediate issue. The Statement omitted the LID's standard denunciation of communism: the regret it expressed at the "perversion of the older left by Stalinism" was too discriminating, and its references to Cold War tensions too even handed. Hayden, who had succeeded Haber as SDS president, was called to a meeting where, refusing any further concession, he clashed with Michael Harrington (as he later would with Irving Howe).

As security against "a united-front style takeover of its youth arm" the LID had inserted a communist-exclusion clause in the SDS constitution. When in 1965 those who considered this too obvious a concession to the Cold-War doctrines of the right succeeded in removing the language, there was a final parting of the ways. The students' tie to their parent organization was severed by mutual agreement.

In drafting the Port Huron Statement, Hayden acknowledged the influence of a Bowdoin-College German-exchange student, Michael Vester. He encouraged Hayden to be more explicit about the contradictions "between political democracy and economic concentration of power", and to take a more international perspective. Vester was to be the first of a number of close connections between the American SDS and the West German SDS (Sozialistischer Deutscher Studentenbund), a student movement that was to follow a similar trajectory.

1962–1964: Organize your own

In the academic year 1962–1963, the President was Hayden, the Vice President was Paul Booth, and the National Secretary was Jim Monsonis. There were nine chapters with, at most, about 1000 members. The National Office (NO) in New York City consisted of a few desks, some broken chairs, a couple of file cabinets and a few typewriters. As a student group with a strong belief in decentralization and a distrust for most organizations, the SDS had not developed, and was never to develop, a strong central directorate. National Office staffers worked long hours for little pay to service the local chapters, and to help establish new ones. Following the lead of the Student Nonviolent Coordinating Committee (SNCC), most activity was oriented toward the civil rights struggle.

By the end of the academic year, there were over 200 delegates at the annual convention at Pine Hill, New York, from 32 different colleges and universities. The convention chose a confederal structure. Policy and direction would be discussed in a quarterly conclave of chapter delegates, the National Council. National officers, in the spirit of "participatory democracy", would be selected annually by consensus. Lee Webb of Boston University was chosen as National Secretary, and Todd Gitlin of Harvard University was made president.

In 1963 "racial equality" remained the cause celebre. In November 1963, the Swarthmore College chapter of SDS partnered with Stanley Branche and local parents to create the Committee for Freedom Now which led the Chester school protests along with the NAACP in Chester, Pennsylvania. From November 1963 through April 1964, the demonstrations focused on ending the de facto segregation that resulted in the racial categorization of Chester public schools, even after the landmark Supreme Court case Brown v. The Board of Education of Topeka. The racial unrest and civil rights protests made Chester one of the key battlegrounds of the civil rights movement.

However, within the Congress of Racial Equality, and within the SNCC (particularly after the 1964 Freedom Summer), there was the suggestion that white activists might better advance the cause of civil rights by organising "their own". At the same time, for many, 1963–64 was the academic year in which white poverty was discovered. Michael Harrington's The Other America "was the rage".

Conceived in part as a response to the gathering danger of a "white backlash," and with $5,000 from United Automobile Workers, Tom Hayden promoted an Economic Research and Action Project (ERAP). SDS community organizers would help draw neighbourhoods, both black and white, into an "interracial movement of the poor". By the end of 1964 ERAP had ten inner-city projects engaging 125 student volunteers.

Ralph Helstein, president of the United Packinghouse Workers of America, arranged for Hayden and Gitlin to meet with Saul Alinsky who, with twenty-five years experience in Chicago and across the country, was the acknowledged father of community organizing. To Helstein's dismay Alinsky dismissed the SDSers' venture into the field as naive and doomed to failure. Their view of the poor and of what could be achieved by consensus was absurdly romantic. Placing a premium on strong local leadership, structure and accountability, Alinsky's "citizen participation" was something "fundamentally different" from the "participatory democracy" envisaged by Hayden and Gitlin.

With the election of new leadership at the July 1964 national SDS convention there was already dissension. With the "whole balance of the organisation shifted to ERAP headquarters in Ann Arbor", the new National Secretary, C. Clark Kissinger cautioned against "the temptation to 'take one generation of campus leadership and run!' We must instead look toward building the campus base as the wellspring of our student movement." Gitlin's successor as president, Paul Potter, was blunter. The emphasis on "the problems of the dispossessed" had been misplaced: "It is through the experience of the middle class and the anesthetic of bureaucracy and mass society that the vision and program of participatory democracy will come—if it is to come."

Hayden, who committed himself to community organizing in Newark (there to witness the "race riots" in 1967) later suggested that if ERAP failed to build to greater success it was because of the escalating U.S. commitment in Vietnam: "Once again the government met an internal crisis by starting an external crisis." Yet there were ERAP volunteers more than ready to leave their storefront offices and heed the anti-war call to return to campus. Tending to the "less exotic struggles" of the urban poor had been a dispiriting experience.

However much the volunteers might talk at night about "transforming the system", "building alternative institutions," and "revolutionary potential", credibility on the doorstep rested on their ability to secure concessions from, and thus to develop relations with, the local power structures. Regardless of the agenda (welfare checks, rent, day-care, police harassment, garbage pick-up) the daytime reality was of delivery built "around all the shoddy instruments of the state." ERAP had seemed to trap the SDSers in "a politics of adjustment".

Lyndon B. Johnson's landslide in the November 1964 presidential election swamped considerations of Democratic-primary, or independent candidature, interventions—a path that had been tentatively explored in a Political Education Project. Local chapters expanded activity across a range of projects, including University reform, community-university relations, and were beginning to focus on the issue of the draft and Vietnam War. They did so within the confines of university bans on on-campus political organization and activity.

While students at Kent State, Ohio, had been protesting for the right to organize politically on campus a full year before, it is the televised birth of the Free Speech Movement at the University of California, Berkeley that is generally recognized as the first major challenge to campus governance. On October 1, 1964, crowds of upwards of three thousand students surrounded a police cruiser holding a student arrested for setting up an informational card table for the Congress of Racial Equality (CORE). The sit-down prevented the car from moving for 32 hours. By the end of the year, demonstrations, meetings and strikes all but shut the university down. Hundreds of students were arrested.

1965–1966: Free Universities, and the Draft

In February 1965, President Johnson dramatically escalated the war in Vietnam. He ordered the bombing of North Vietnam (Operation Flaming Dart) and committed ground troops to fight the Viet Cong in the South. Campus chapters of SDS all over the country started to lead small, localized demonstrations against the war. On April 17 the National Office coordinated a march in Washington. Co-sponsored by Women Strike for Peace, and with endorsements from nearly all of the other peace groups, 25,000 attended. The first teach-in against the war was held in the University of Michigan, followed by hundreds more across the country. The SDS became recognized nationally as the leading student group against the war.

SDS Free university button c. 1965

The National Convention in Akron (which FBI Director J. Edgar Hoover reported was attended by "practically every subversive organization in the United States") selected as President Carl Oglesby (Antioch College). He had come to SDSers' attention with an article against the war, written while he had been working for a defense contractor. The Vice President was Jeff Shero from the increasingly influential University of Texas chapter in Austin. Consensus, however, was not reached on a national program.

At the September National Council meeting "an entire cacophony of strategies was put forward" on what had clearly become the central issue, Vietnam. Some urged negotiation, others immediate U.S. withdrawal, still others Viet-Cong victory. "Some wanted to emphasize the moral horror of the war, others concentrated on its illegality, a number argued that it took funds away from domestic needs, and a few even then saw it as an example of 'American imperialism'. This was Oglesby's developing position. Thereafter, on November 27, at an anti-war demonstration in Washington, when Oglesby suggested that U.S. policy in Vietnam was essentially imperialist, and then called for an immediate ceasefire, he was wildly applauded and nationally reported.

The new, more radical, and uncompromising anti-war profile this suggested, appeared to drive the growth in membership. The influx discomfited older members like Todd Gitlin who, as he later conceded, simply had no "feel" for an anti-war movement. No consensus was reached as to what role the SDS should play in stopping the war. A final attempt by the old guard at a "rethinking conference" to establish a coherent new direction for the organization failed. The conference, held on the University of Illinois campus at Champaign-Urbana over Christmas vacation, 1965, was attended by about 360 people from 66 chapters, many of whom were new to SDS. Despite a great deal of discussion, no substantial decisions were made.

SDS chapters continued to use the draft as a rallying issue. Over the rest of the academic year, with the universities supplying the Selective Service Boards with class ranking, SDS began to attack university complicity in the war. The University of Chicago's administration building was taken over in a three-day sit-in in May. "Rank protests" and sit-ins spread to many other universities. The war, however, was not the only issue driving the newfound militancy. There were new and growing calls to seriously question a college experience that the Port Huron Statement had described as "hardly distinguishable from that of any other communications channel—say, a television set." Students were to start taking responsibility for their own education.

By the fall of 1965, largely under SDS impetus, there were several "free universities" in operation: in Berkeley, SDS reopened the New School offering "'Marx and Freud,' 'A Radical Approach to Science,' 'Agencies of Social Change and the New Movements'; in Gainesville, a Free University of Florida was established, and even incorporated; in New York, a Free University was begun in Greenwich Village, offering no fewer than forty-four courses ('Marxist Approaches to the Avant-garde Arts', 'Ethics and Revolution', 'Life in Mainland China Today'); and in Chicago, something called simply The School began with ten courses ('Neighborhood Organization and Nonviolence', 'Purposes of Revolution'). By the end of 1966 there were perhaps fifteen. Universities understood the challenge, and soon began to offer seminars run on similar student-responsive lines, beginning what SDSers saw as a "liberal swallow-up".

The summer convention of 1966 was moved farther west, to Clear Lake, Iowa. Nick Egleson was chosen as president, and Carl Davidson was elected vice president. Jane Adams, former Mississippi Freedom Summer volunteer and SDS campus traveler in Iowa, Kansas, Nebraska, and Missouri, was elected Interim National Secretary. That fall, her companion Greg Calvert, recently a History Instructor at Iowa State University, became National Secretary. The convention marked a further turn towards organization around campus issues by local chapters, with the National Office cast in a strictly supporting role. Campus issues ranged from bad food, powerless student "governments", various in loco parentis manifestations, on-campus recruiting for the military and, again, ranking for the draft.

Despite the absence of a politically effective campus SDS chapter, Berkeley again became a center of particularly dramatic radical upheaval over the university's repressive anti-free-speech actions. One description of the convening of an enthusiastically supported student strike suggests the distance travelled from both the Left, and the civil rights, roots of earlier activism. Over "a sea of cheering bodies" before the Union building a twenty-foot banner proclaimed "Happiness Is Student Power". A booming address announced:

We're giving notice today, all of us, that we reject the notion that we should be patient and work for gradual change. That's the old way. We don't need the Old Left. We don't need their ideology or the working class, those mythical masses who are supposed to rise up and break their chains. The working class in this country is moving to the right. Students are going to be the revolutionary force in this country. Students are going to make the revolution because we have the will.

After a three-hour open mike meeting in the Life Sciences building, instead of closing with the civil-rights anthem "We Shall Overcome", the crowd "grabbed hands and sang the chorus to 'Yellow Submarine'".

SDSers understanding of their "own" was increasingly colored by the country's exploding countercultural scene. There were explorations—some earnest, some playful—of the anarchist or libertarian implications of the commitment to participatory democracy. At the large and active University of Texas chapter in Austin, The Rag, an underground newspaper founded by SDS leaders Thorne Dreyer and Carol Neiman has been described as the first underground paper in the country to incorporate the "participatory democracy, community organizing and synthesis of politics and culture that the New Left of the midsixties was trying to develop."

Inspired by a leaflet distributed by some poets in San Francisco, and organized by the Rag and the SDS in the belief that "there is nothing wrong with fun", a "Gentle Thursday" event in the fall of 1966 drew hundreds of area residents, bringing kids, dogs, balloons, picnics and music, to the UT West Mall. A summary ban by the UT administration ensured an even bigger, more enthusiastic, turnout for the second Gentle Thursday in the spring of 1967. Part of "Flipped Out Week", organized in coordination with a national mobilization against the war, it was a more defiant and overtly political affair. It included appearances by Stokley Carmichael, beat-poet Allen Ginsberg, and anti-war protests at the Texas State Capitol during a visit by Vice-President Hubert Humphrey. The example set a precedent for campus events across the country.

1967–1968: Stop the War

Vietnam War protestors at the March on the Pentagon

The winter and spring of 1967 saw an escalation in the militancy of campus protests. Demonstrations against military-contractors and other campus recruiters were widespread, and ranking and the draft issues grew in scale. The school year had started with a large demonstration against Dow Chemical Company recruitment at the University of Wisconsin in Madison on October 17. Peaceful at first, the demonstrations turned to a sit-in that was violently dispersed by the Madison police and riot squad, resulting in many injuries and arrests. A mass rally and a student strike then closed the university for several days. A nationwide coordinated series of demonstrations against the draft led by members of the Resistance, the War Resisters League, and SDS added fuel to the fire of protest. After conventional civil rights tactics of peaceful pickets seemed to have failed, the Oakland, California, Stop the Draft Week ended in mass hit and run skirmishes with the police. The huge (100,000 people) October 21 March on the Pentagon saw hundreds arrested and injured. Night-time raids on draft offices began to spread.

The Federal Bureau of Investigation (FBI), mainly through its secret COINTELPRO (COunter INTELligence PROgram) and other law enforcement agencies were often exposed as having spies and informers in the chapters. FBI Director Hoover's general COINTELPRO directive was for agents to "expose, disrupt, misdirect, discredit, or otherwise neutralize" the activities and leadership of the movements they infiltrated.

The National Office sought to provide greater coordination and direction (partly through New Left Notes, its weekly correspondence with the membership). In the spring of 1968, National SDS activists led an effort on the campuses called "Ten Days of Resistance" and local chapters cooperated with the Student Mobilization Committee in rallies, marches, sit-ins and teach-ins, and on April 18 in a one-day strike. About a million students stayed away from classes that day, the largest student strike to date. But it was the student shutdown of Columbia University in New York that commanded the national media. Led by an inter-racial alliance of Columbia SDS chapter activists and Student Afro Society activists, it helped make the SDS a household name. Membership again soared in the 1968–69 academic year.

More important for thinking within the National Office, Columbia and the outbreak of student protest which it symbolized seemed proof that "long months of SDS work were paying off." As targets students were "picking war, complicity, and racism, rather than dress codes and dorm hours, and as tactics sit-ins and takeovers, rather than petitions and pickets." Yet Congressional investigation was to find that most chapters continued to follow their own, rather than a national, agenda. In the fall of 1968 their issues fell into one or more of four broad categories: (1) war-related issues such as opposition to ROTC, military or CIA recruitment, and military research, on campus; (2) student power issues including requests for a pass-fail grading system, beer sales on campus, no dormitory curfews, and a student voice in faculty hiring; (3) support for university employees; and (4) support for black students.

The December 1967 convention took down what little suggestion there was of hierarchy within the structure of the organisation: it eliminated the Presidential and Vice-Presidential offices. They were replaced with a National Secretary (20-year-old Mike Spiegel), an Education Secretary (Texan Bob Pardun of the Austin chapter), and an Inter-organizational Secretary (former VP Carl Davidson). A clear direction for a national program was not set but delegates did manage to pass strong resolutions on the draft, resistance within the Army itself, and for an immediate withdrawal from Vietnam.

Women and SDS

There was no women's-equality plank in the Port Huron Statement. Tom Hayden had started drafting the statement from a jail cell in Albany, Georgia, where he landed on a Freedom Ride organized by Sandra "Casey" Cason (Casey Hayden). It is Cason that had first led Hayden into the SDS in 1960. Although herself regarded as "one of the boys", her recollection of those early SDS meetings is of interminable debate driven by young male intellectual posturing and, if a woman commented, of being made to feel as if a child had spoken among adults. (In 1962, she left Ann Arbor, and Tom Hayden, to return to the SNCC in Atlanta).

Seeking the "roots of the women's liberation movement" in the New Left, Sara Evans argues that in Hayden's ERAP program this presumption of male agency had been one of the undeclared sources of tension. Confronted with the reality of a war-heated economy, in which the only unemployed men "left to organize were very unstable and unskilled, winos, and street youth," the SDSers were disconcerted to find themselves having to organize around "nitty-gritty issues"—welfare, healthcare, childcare, garbage collection—springing "in cultural terms ... from the women's sphere of home and community life." Sexism was acknowledged as commonplace in the anti-war and New Left movement.

In December 1965, the SDS held a "rethinking conference" at the University of Illinois. One of the papers included in the conference packet, was a memo Casey Hayden and others had written the previous year for a similar SNCC event, and published the previous month in Liberation, the bi-monthly of the War Resisters League, under the title "Sex and Caste". As "the final impetus" for organizing a "women's workshop," Evans suggest it was "the real embryo of the new feminist revolt." But this was a revolt that was to play out largely outside of the SDS.

When, at the 1966 SDS convention, women called for debate they were showered with abuse, pelted with tomatoes. The following year there seemed to be a willingness to make some amends. The Women's Liberation Workshop succeeded in having a resolution accepted that insisted that women be freed "to participate in other meaningful activities" and that their "brothers" be relieved of "the burden of male chauvinism". The SDS committed to the creation of communal childcare centers, women's control over reproduction, the sharing of domestic work and, critically for an organization whose offices were almost entirely populated by men, to women participating at every level of the SDS "from licking stamps to assuming leadership positions." However, when the resolution was printed in the NO's New Left Notes it was with a caricature of a woman dressed in a baby-doll dress, holding a sign "We want our rights and we want them now!"

Little changed in the two years that followed. By and large the issues that were spurring the growth of an autonomous women's liberation movement were not considered relevant for discussion by SDS men or women (and if they were discussed, one prominent activist recalls, "separatism" had to be denounced "every five minutes"). Over the five tumultuous days of the final convention in June 1969 women were given just three hours to caucus and their call on women to struggle against their oppression was rejected. Inasmuch as women felt both empowered and thwarted in the movement, Todd Gitlin was later to claim some credit for SDS in engendering second-wave feminism. Women had gained skills and experience in organising but had been made to feel keenly their second-class status.

Secession and polarization

At the 1967 convention in Ann Arbor there was another, perhaps equally portentous, demand for equality and autonomy. Despite the winding down of SDS leadership support for ERAP, in some community projects struggles against inequality, racism and police brutality had taken on a momentum of their own. The projects had drawn in white working class activists. While open in acknowledging the debt they believed they owed to SNCC and to the Black Panthers, many were conscious that their poor white, and in some cases southern, backgrounds had limited their acceptance in "the Movement". In a blistering address, Peggy Terry announced that she and her neighbors in uptown, "Hillbilly Harlem", Chicago, had ordered student volunteers out of their community union. They would be relying on themselves, doing their own talking, and working only with those outsiders willing live as part of the community, and of "the working class", for the long haul.

With what she regarded as an implicit understanding for Stokely Carmichael's call for black people to define their own goals, to lead their own organizations, Terry argued that "the time has come for us to turn to our own people, poor and working-class whites, for direction, support, and inspiration, to organize around our own identity, our own interests."

Yet as Peggy Terry was declaring her independence from the SDS as a working-class militant, the most strident voices at the convention were of those who, jettisoning the reservations of the Port Huron old guard, were declaring the working class as, after all, the only force capable of subverting U.S. imperialism and of effecting real change. It was on the basis of this new Marxist polemic that endorsements were withheld from the mass demonstrations called by the National Mobilization Committee to End the War in Vietnam to coincide with the August 1968 Democratic National Convention in Chicago.

In the event, under a mandate to recruit and to offer support should the Chicago police "start rioting" (which they did), national SDSers were present. On August 28 national secretary Michael Klonsky was on Havana radio: "We have been fighting in the streets for four days. Many of our people have been beaten up, and many of them are in jail, but we are winning." But at the first national council meeting after the convention (University of Colorado, Boulder, October 11–13), the Worker Student Alliance had their line confirmed: attempts to influence political parties in the United States fostered an "illusion" that people can have democratic power over system institutions. The correct answer was to organize people in "direct action". "The 'center' has proven its failure ... it remains to the left not to cling to liberal myths but to build its own strength out of the polarization, to build the left 'pole'".

1969–1970: splintering and dissolution

RYM call for national day of action in solidarity with Vietnam, 1969

The Worker Student Alliance (WSA) was a front organization for the Progressive Labor Party (PLP), whose delegates had first been seated in the 1966 SDS convention. The PLP was Maoist but was sufficiently old-school that it viewed policy and action not only from the perspective of class, but also from the perspective of "the class". The PLP condemned the protest in Chicago not only because there had been the "illusion" that the system could be effectively pressured or lobbied, but because, in their view, the "wild-in-the-streets" resistance estranged "the working masses" and made it more difficult for the left to build a popular base. It was an injunction that the PLP appeared to carry across a range of what they regarded as the wilder, or for the working man more challenging, expressions of the movement. These included feminists (those who want to "organize women to discuss their personal problems about their boyfriends"), the counterculture, and long hair.

At a time when the New Left Notes could describe the SDS as "a confederation of localized conglomerations of people held together by one name", and as events in the country continued to drift, what the PLP-WSA offered was the promise of organizational discipline and of a consistent vision. But there was a rival bid for direction and control of the organization.

At a national council held at the close of 1968 in Ann Arbor (attended by representatives of 100 of the reputed 300 chapters), a majority of national leadership and regional staffs pushed through a policy resolution written by national secretary Michael Klonsky titled "Toward a revolutionary youth movement". The SDS would transform itself into a revolutionary movement, reaching beyond the campus to find new recruits among young workers, high school students, the Armed Forces, community colleges, trade schools, drops outs, and the unemployed.

Like the PLP-WSA, this Revolutionary Youth Movement (RYM) faction was committed to an anti-capitalist analysis that privileged the working class. But RYM made at least two concessions to the broader spirit of the times. First it outbid the PLP-WSA in accommodating black and ethnic mobilization by embracing the legitimacy within "the class" of "Third World nationalisms". "Oppressed colonies" in the United States had the right "to self-determination (including the right to political secession if they desire it)." Second, as a youth movement, the RYM allowed that—if only in solidarity with others of their generation—students could have some agency.

Yet neither tendency was an open house to incoming freshmen or juniors awakening to the possibilities for political engagement. Sale observes that "at a time when many young people wanted some explanations for the failure of electoral politics, SDS was led by people who had long since given up caring about elections and were trying to organize for revolution." To students "just beginning to be aware of their own radicalization and their potential role as the intelligentsia in an American left", the SDS was proposing that the "only really important agents for social change were the industrial workers, or the ghetto blacks, or the Third World revolutionaries." For students willing to "take on their [college] administrations for any number of grievances," SDS analysis emphasized "'de-studentizing', dropping out, and destroying universities." To those seeking to "supplant the tattered theories of corporate liberalism, SDS had only the imperfectly fashioned tenets of a borrowed Marxism and an untransmittable attachment to the theories of other revolutionaries".

As for women wishing to approach the SDS with their own issues, the RYM faction was scarcely more willing than the PLP-WSA to accord them space. At a time when young people in the Black Panthers were under vicious attack, they deemed it positively racist for educated white women to focus on their own oppression.

The Port Huron vision of the university as a place where, as "an adjunct" to the academic life, political action could be held open to "reason", and the Gentle Thursday openness to a range of expression, had been cast by the new revolutionary polemic onto "the junk heap of history".

In the new year the WSA and RYM began to split national offices and some chapters. Matters came to a head in the summer of 1969, at the SDS's ninth national convention held at the Chicago Coliseum. The two groups battled for control of the organization throughout the convention. The RYM and the National Office faction, led by Bernardine Dohrn, finally walked several hundred people out of the Colosseum.

This NO-RYM grouping reconvened themselves as the official convention near the National Office. They elected officers and they expelled the PLP. The charge was twofold: (1) "The PLP has attacked every revolutionary national struggle of the black and Latin American peoples in the U.S. as being racist and reactionary", and (2) the "PLP attacked Ho Chi Minh, the NLF, the revolutionary government of Cuba—all leaders of the people's struggles for freedom against U.S. imperialism."

The 500–600 people remaining in the meeting hall, dominated by PLP, declared itself the "Real SDS", electing PLP and WSA members as officers. By the next day, there were in effect two SDS organizations, "SDS-RYM" and "SDS-WSA."

SDS-RYM broke up soon after the split. In a decision to effectively dissolve the organization ("marches and protests won't do it"), a faction including Dohrn resolved upon armed resistance. In alliance with "the Black Liberation Movement", a "white fighting force" would "bring the war home" On October 6, 1969, the Weathermen planted their first bomb, blowing up a statue in Chicago commemorating police officers killed during the 1886 Haymarket Riot. Others were to follow Michael Klonsky into the New Communist Movement.

After the break-up of its rival and before dissolving in 1974 into the Committee Against Racism, the WSA continued on campuses as "the SDS". Functioning to recruit for PLP, it was a centralized, disciplined organization quite distinct from the original Port Huron movement.

New SDS

Beginning January 2006, a movement to revive the Students for a Democratic Society took shape. Two high school students, Jessica Rapchik and Pat Korte, decided to reach out to former members of the "Sixties" SDS (including Alan Haber, the organization's first president) and to build a new generation SDS. The new SDS held their first national convention in August 2006 at the University of Chicago. They describe themselves as a "progressive organization of student activists" intent on building "a strong student movement to defend our rights to education and stand up against budget cuts," to "oppose racism, sexism, and homophobia on campus" and to "say NO to war". They report chapters in 25 states with some thousands of supporters.

Monday, March 4, 2024

Animal euthanasia

From Wikipedia, the free encyclopedia

In domesticated animals, this process is commonly referred to by euphemisms such as "put down" or "put to sleep".

Methods

The methods of euthanasia can be divided into pharmacological and physical methods. Acceptable pharmacological methods include injected drugs and gases that first depress the central nervous system and then cardiovascular activity. Acceptable physical methods must first cause rapid loss of consciousness by disrupting the central nervous system. The most common methods are discussed here, but there are other acceptable methods used in different situations.

Intravenous anesthetic

Upon administration of intravenous anesthetic, unconsciousness, respiratory then cardiac arrest follow rapidly, usually within 30 seconds.

Some veterinarians perform a two-stage process: an initial injection that simply renders the pet unconscious and a second shot that causes death. This allows the owner the chance to say goodbye to a live pet without their emotions stressing the animal. It also greatly mitigates any tendency toward spasm and other involuntary movement which tends to increase the emotional upset that the pet's owner experiences.

For large animals, the volumes of barbiturates required are considered by some to be impractical, although this is standard practice in the United States. For horses and cattle, other drugs may be available. Some specially formulated combination products are available, such as Somulose (secobarbital/cinchocaine) and Tributame (embutramide/chloroquine/lidocaine), which cause deep unconsciousness and cardiac arrest independently with a lower volume of injection, thus making the process faster, safer, and more effective.

Occasionally, a horse injected with these mixtures may display apparent seizure activity before death. This may be due to premature cardiac arrest. However, if normal precautions (e.g., sedation with detomidine) are taken, this is rarely a problem. Anecdotal reports that long-term use of phenylbutazone increases the risk of this reaction are unverified.

After the animal has died, it is not uncommon for the body to have posthumous body jerks or a sudden bladder or bowel outburst. This is caused by the muscles of the deceased animal's body relaxing.

Inhalants

Gas anesthetics such as isoflurane and sevoflurane can be used for euthanasia of very small animals. The animals are placed in sealed chambers where high levels of anesthetic gas are introduced. Death may also be caused using carbon dioxide once unconsciousness has been achieved by inhaled anaesthetic. Carbon dioxide is often used on its own for euthanasia of wild animals. There are mixed opinions on whether it causes distress when used on its own, with human experiments lending support to the evidence that it can cause distress and equivocal results in non-humans. In 2013, the American Veterinary Medical Association (AVMA) issued new guidelines for carbon dioxide induction, stating that a flow rate of 10% to 30% volume/min is optimal for the humane euthanasia of small rodents.

Carbon monoxide is often used, but some states in the US have banned its use in animal shelters: although carbon monoxide poisoning is not particularly painful, the conditions in the gas chamber are often not humane. Nitrogen has been shown to be effective, although some young animals are more resistant to the effects, and it currently is not widely used.

Cervical dislocation

Cervical dislocation, or displacement (breaking or fracturing) of the neck, is an older and less common method of killing small animals such as mice. Performed properly it is intended to cause as painless a death as possible and has no cost or equipment involved. The handler must know the proper method of executing the movement which will cause the cervical displacement and without proper training and method education there is a risk of not causing death and can cause severe pain and suffering. It is unknown how long an animal remains conscious, or the level of suffering it goes through after a correct snapping of the neck, which is why it has become less common and often substituted with inhalants.

Intracardiac or intraperitoneal injection

When intravenous injection is not possible, euthanasia drugs such as pentobarbital can be injected directly into a heart chamber or body cavity.

While intraperitoneal injection is fully acceptable (although it may take up to 15 minutes to take effect in dogs and cats), an intracardiac (IC) injection may only be performed on an unconscious or deeply sedated animal. Performing IC injections on a fully conscious animal in places with humane laws for animal handling is often a criminal offense.

Shooting

1912 press advertisement for "The Greener Killer", a firearm for euthanising ponies and horses
Captive bolt gun

This can be a means of euthanasia for large animals—such as horses, cattle, and deer—if performed properly. This may be performed by means of:

Firearms
Traditionally used in the field for euthanizing horses, deer or other large game animals. The animal is shot in the forehead with the bullet directed down the spine through the medulla oblongata, resulting in instant death. The risks are minimal if carried out by skilled personnel in a suitable location.
Captive bolt gun
Commonly used by the meat packing industry to slaughter cattle and other livestock. The bolt is fired through the forehead causing massive disruption of the cerebral cortex. In cattle, this stuns the animal, though if left for a prolonged period it will die from cerebral oedema. Death should therefore be rapidly brought about by pithing or exsanguination. Horses are killed outright by the captive bolt, making pithing and exsanguination unnecessary.

Reasons

The reasons for euthanasia of pets and other animals include:

Lethal chamber in the Royal London Institute and Home for Lost and Starving Cats
  • Terminal illness, e.g. cancer or rabies
  • Illness or accident that is not terminal but would cause suffering for the animal to live with, or when the owner cannot afford, or when the owner has a moral objection to the treatment
  • Restlessness
  • A hunter's coup de grâce
  • Behavioural problems (usually ones that cannot be corrected) e.g. aggression – Canines that have usually caused grievous bodily harm (severe injuries or death) to either humans or other animals through mauling are usually seized and euthanised ('destroyed' in British legal terms)
  • Old age and deterioration leading to loss of major bodily functions, resulting in severe impairment of the quality of life
  • Dementia in pets leading to loss of cognitive function and normal daily behaviour and interactions with owner. Dementia resulting in unsocial and repetitive behaviour causing prolonged stress for both pets and their owners.
  • Lack of home or caretaker or resources for feeding
  • Research and testing – In the course of scientific research or testing, animals may be euthanized in order to be dissected, to prevent suffering after testing, to prevent the spread of disease, or other reasons

Small animal euthanasia is typically performed in a veterinary clinic or hospital, at animal shelter, or at the pet owner's home  and is usually carried out by a veterinarian or a veterinary technician working under the veterinarian's supervision. Often animal shelter workers are trained to perform euthanasia as well. A licensed veterinarian can help an owner determine when in the course of an illness or behavioral problem euthanasia is appropriate.

In the case of large animals which have sustained injuries, this will also occur at the site of the accident, for example, on a racecourse.

Some animal rights organizations support animal euthanasia in certain circumstances and practice euthanasia at shelters that they operate.

Legal status

In the U.S., for companion animals euthanized in animal shelters, most states prescribe intravenous injection as the required method. These laws date to 1990, when Georgia's Humane Euthanasia Act became the first state law to mandate this method. Before that, gas chambers and other means were commonly employed. The Georgia law was resisted by the Georgia Commissioner of Agriculture, Tommy Irvin, who was charged with enforcing the act. In March 2007, he was sued by former State Representative Chesley V. Morton, who wrote the law, and subsequently ordered by the court to enforce all provisions of the Act.

Some states allow the use of carbon monoxide chambers for euthanasia.

Remains

Many pet owners choose to have their pets cremated or buried after the pet is euthanized, and there are pet funeral homes that specialize in animal burial or cremation. Otherwise, the animal facility will often freeze the body and subsequently send it to the local landfill.

In some instances, animals euthanized at shelters or animal control agencies have been sent to meat rendering facilities to be processed for use in cosmetics, fertilizer, gelatin, poultry feed, pharmaceuticals and pet food. It was proposed that the presence of pentobarbital in dog food may have caused dogs to become less responsive to the drug when being euthanized. However, a 2002 FDA study found no dog or cat DNA in the foods they tested, so it was theorized that the drug found in dog food came from euthanized cattle and horses. Furthermore, the level of the drug found in pet food was safe.

Euthanasia

From Wikipedia, the free encyclopedia
https://en.wikipedia.org/wiki/Euthanasia
 
Euthanasia (from Greek: εὐθανασία, lit.'good death': εὖ, eu, 'well, good' + θάνατος, thanatos, 'death') is the practise of intentionally ending life to eliminate pain and suffering.

Different countries have different euthanasia laws. The British House of Lords select committee on medical ethics defines euthanasia as "a deliberate intervention undertaken with the express intention of ending a life to relieve intractable suffering". In the Netherlands and Belgium, euthanasia is understood as "termination of life by a doctor at the request of a patient". The Dutch law, however, does not use the term 'euthanasia' but includes the concept under the broader definition of "assisted suicide and termination of life on request".

Euthanasia is categorised in different ways, which include voluntary, non-voluntary, and involuntary. Voluntary euthanasia is when a person wishes to have their life ended and is legal in a growing number of countries. Non-voluntary euthanasia occurs when a patient's consent is unavailable and is legal in some countries under certain limited conditions, in both active and passive forms. Involuntary euthanasia, which is done without asking for consent or against the patient's will, is illegal in all countries and is usually considered murder.

As of 2006, euthanasia had become the most active area of research in bioethics. In some countries, divisive public controversy occurs over the moral, ethical, and legal issues associated with euthanasia. Passive euthanasia (known as "pulling the plug") is legal under some circumstances in many countries. Active euthanasia, however, is legal or de facto legal in only a handful of countries (for example, Belgium, Canada, and Switzerland), which limit it to specific circumstances and require the approval of counsellors, doctors, or other specialists. In some countries—such as Nigeria, Saudi Arabia, and Pakistan—support for active euthanasia is almost nonexistent.

Definition

Like other terms borrowed from history, "euthanasia" has had different meanings depending on usage. The first apparent usage of the term "euthanasia" belongs to the historian Suetonius, who described how the Emperor Augustus, "dying quickly and without suffering in the arms of his wife, Livia, experienced the 'euthanasia' he had wished for." The word "euthanasia" was first used in a medical context by Francis Bacon in the 17th century to refer to an easy, painless, happy death, during which it was a "physician's responsibility to alleviate the 'physical sufferings' of the body." Bacon referred to an "outward euthanasia"—the term "outward" he used to distinguish from a spiritual concept—the euthanasia "which regards the preparation of the soul."

In current usage, euthanasia has been defined as the "painless inducement of a quick death". However, it is argued that this approach fails to properly define euthanasia, as it leaves open a number of possible actions that would meet the requirements of the definition but would not be seen as euthanasia. In particular, these include situations where a person kills another, painlessly, but for no reason beyond that of personal gain, or accidental deaths that are quick and painless but not intentional.

Another approach incorporates the notion of suffering into the definition. The definition offered by the Oxford English Dictionary incorporates suffering as a necessary condition with "the painless killing of a patient suffering from an incurable and painful disease or in an irreversible coma", This approach is included in Marvin Khol and Paul Kurtz's definition of it as "a mode or act of inducing or permitting death painlessly as a relief from suffering". Counterexamples can be given: such definitions may encompass killing a person suffering from an incurable disease for personal gain (such as to claim an inheritance), and commentators such as Tom Beauchamp and Arnold Davidson have argued that doing so would constitute "murder simpliciter" rather than euthanasia.

The third element incorporated into many definitions is that of intentionality: the death must be intended rather than accidental, and the intent of the action must be a "merciful death". Michael Wreen argued that "the principal thing that distinguishes euthanasia from intentional killing simpliciter is the agent's motive: it must be a good motive insofar as the good of the person killed is concerned." Similarly, Heather Draper speaks to the importance of motive, arguing that "the motive forms a crucial part of arguments for euthanasia, because it must be in the best interests of the person on the receiving end." Definitions such as those offered by the House of Lords Select committee on Medical Ethics take this path, where euthanasia is defined as "a deliberate intervention undertaken with the express intention of ending a life, to relieve intractable suffering." Beauchamp and Davidson also highlight Baruch Brody's "an act of euthanasia is one in which one person ... (A) kills another person (B) for the benefit of the second person, who actually does benefit from being killed".

Draper argued that any definition of euthanasia must incorporate four elements: an agent and a subject; an intention; causal proximity, such that the actions of the agent lead to the outcome; and an outcome. Based on this, she offered a definition incorporating those elements, stating that euthanasia "must be defined as death that results from the intention of one person to kill another person, using the most gentle and painless means possible, that is motivated solely by the best interests of the person who dies." Prior to Draper, Beauchamp and Davidson had also offered a definition that included these elements. Their definition specifically discounts fetuses to distinguish between abortions and euthanasia:

In summary, we have argued ... that the death of a human being, A, is an instance of euthanasia if and only if (1) A's death is intended by at least one other human being, B, where B is either the cause of death or a causally relevant feature of the event resulting in death (whether by action or by omission); (2) there is either sufficient current evidence for B to believe that A is acutely suffering or irreversibly comatose, or there is sufficient current evidence related to A's present condition such that one or more known causal laws supports B's belief that A will be in a condition of acute suffering or irreversible comatoseness; (3) (a) B's primary reason for intending A's death is cessation of A's (actual or predicted future) suffering or irreversible comatoseness, where B does not intend A's death for a different primary reason, though there may be other relevant reasons, and (b) there is sufficient current evidence for either A or B that causal means to A's death will not produce any more suffering than would be produced for A if B were not to intervene; (4) the causal means to the event of A's death are chosen by A or B to be as painless as possible, unless either A or B has an overriding reason for a more painful causal means, where the reason for choosing the latter causal means does not conflict with the evidence in 3b; (5) A is a nonfetal organism.

Wreen, in part responding to Beauchamp and Davidson, offered a six-part definition:

Person A committed an act of euthanasia if and only if (1) A killed B or let her die; (2) A intended to kill B; (3) the intention specified in (2) was at least partial cause of the action specified in (1); (4) the causal journey from the intention specified in (2) to the action specified in (1) is more or less in accordance with A's plan of action; (5) A's killing of B is a voluntary action; (6) the motive for the action specified in (1), the motive standing behind the intention specified in (2), is the good of the person killed.

Wreen also considered a seventh requirement: "(7) The good specified in (6) is, or at least includes, the avoidance of evil", although, as Wreen noted in the paper, he was not convinced that the restriction was required.

In discussing his definition, Wreen noted the difficulty of justifying euthanasia when faced with the notion of the subject's "right to life". In response, Wreen argued that euthanasia has to be voluntary and that "involuntary euthanasia is, as such, a great wrong". Other commentators incorporate consent more directly into their definitions. For example, in a discussion of euthanasia presented in 2003 by the European Association of Palliative Care (EPAC) Ethics Task Force, the authors offered: "Medicalized killing of a person without the person's consent, whether nonvoluntary (where the person is unable to consent) or involuntary (against the person's will), is not euthanasia: it is murder. Hence, euthanasia can be voluntary only." Although the EPAC Ethics Task Force argued that both non-voluntary and involuntary euthanasia could not be included in the definition of euthanasia, there is discussion in the literature about excluding one but not the other.

Classification

Euthanasia may be classified into three types, according to whether a person gives informed consent: voluntary, non-voluntary and involuntary.

There is a debate within the medical and bioethics literature about whether or not the non-voluntary (and by extension, involuntary) killing of patients can be regarded as euthanasia, irrespective of intent or the patient's circumstances. In the definitions offered by Beauchamp and Davidson and, later, by Wreen, consent on the part of the patient was not considered one of their criteria, although it may have been required to justify euthanasia. However, others see consent as essential.

Voluntary euthanasia

Voluntary euthanasia is conducted with the consent of the patient. Active voluntary euthanasia is legal in Belgium, Luxembourg and the Netherlands. Passive voluntary euthanasia is legal throughout the US per Cruzan v. Director, Missouri Department of Health. When the patient brings about their own death with the assistance of a physician, the term assisted suicide is often used instead. Assisted suicide is legal in Switzerland and the U.S. states of California, Oregon, Washington, Montana and Vermont.

Non-voluntary euthanasia

Non-voluntary euthanasia is conducted when the consent of the patient is unavailable. Examples include child euthanasia, which is illegal worldwide but decriminalised under certain specific circumstances in the Netherlands under the Groningen Protocol. Passive forms of non-voluntary euthanasia (i.e. withholding treatment) are legal in a number of countries under specified conditions.

Involuntary euthanasia

Involuntary euthanasia is conducted against the will of the patient.

Passive and active euthanasia

Voluntary, non-voluntary and involuntary types can be further divided into passive or active variants. Passive euthanasia entails the withholding treatment necessary for the continuance of life. Active euthanasia entails the use of lethal substances or forces (such as administering a lethal injection), and is more controversial. While some authors consider these terms to be misleading and unhelpful, they are nonetheless commonly used. In some cases, such as the administration of increasingly necessary, but toxic doses of painkillers, there is a debate whether or not to regard the practice as active or passive.

History

The Death of Socrates, by Jacques-Louis David (1787), depicting Socrates preparing to drink hemlock, following his conviction for corrupting the youth of Athens

Euthanasia was practiced in Ancient Greece and Rome: for example, hemlock was employed as a means of hastening death on the island of Kea, a technique also employed in Massalia. Euthanasia, in the sense of the deliberate hastening of a person's death, was supported by Socrates, Plato and Seneca the Elder in the ancient world, although Hippocrates appears to have spoken against the practice, writing "I will not prescribe a deadly drug to please someone, nor give advice that may cause his death" (noting there is some debate in the literature about whether or not this was intended to encompass euthanasia).

Early modern period

The term euthanasia, in the earlier sense of supporting someone as they died, was used for the first time by Francis Bacon. In his work, Euthanasia medica, he chose this ancient Greek word and, in doing so, distinguished between euthanasia interior, the preparation of the soul for death, and euthanasia exterior, which was intended to make the end of life easier and painless, in exceptional circumstances by shortening life. That the ancient meaning of an easy death came to the fore again in the early modern period can be seen from its definition in the 18th century Zedlers Universallexikon:

Euthanasia: a very gentle and quiet death, which happens without painful convulsions. The word comes from ευ, bene, well, and θανατος, mors, death.

The concept of euthanasia in the sense of alleviating the process of death goes back to the medical historian Karl Friedrich Heinrich Marx, who drew on Bacon's philosophical ideas. According to Marx, a doctor had a moral duty to ease the suffering of death through encouragement, support and mitigation using medication. Such an "alleviation of death" reflected the contemporary zeitgeist, but was brought into the medical canon of responsibility for the first time by Marx. Marx also stressed the distinction of the theological care of the soul of sick people from the physical care and medical treatment by doctors.

Euthanasia in its modern sense has always been strongly opposed in the Judeo-Christian tradition. Thomas Aquinas opposed both and argued that the practice of euthanasia contradicted our natural human instincts of survival, as did Francois Ranchin (1565–1641), a French physician and professor of medicine, and Michael Boudewijns (1601–1681), a physician and teacher. Other voices argued for euthanasia, such as John Donne in 1624, and euthanasia continued to be practised. In 1678, the publication of Caspar Questel's De pulvinari morientibus non-subtrahend, ("On the pillow of which the dying should not be deprived"), initiated debate on the topic. Questel described various customs which were employed at the time to hasten the death of the dying, (including the sudden removal of a pillow, which was believed to accelerate death), and argued against their use, as doing so was "against the laws of God and Nature". This view was shared by others who followed, including Philipp Jakob Spener, Veit Riedlin and Johann Georg Krünitz. Despite opposition, euthanasia continued to be practised, involving techniques such as bleeding, suffocation, and removing people from their beds to be placed on the cold ground.

Suicide and euthanasia became more accepted during the Age of Enlightenment. Thomas More wrote of euthanasia in Utopia, although it is not clear if More was intending to endorse the practice. Other cultures have taken different approaches: for example, in Japan suicide has not traditionally been viewed as a sin, as it is used in cases of honor, and accordingly, the perceptions of euthanasia are different from those in other parts of the world.

Beginnings of the contemporary euthanasia debate

In the mid-1800s, the use of morphine to treat "the pains of death" emerged, with John Warren recommending its use in 1848. A similar use of chloroform was revealed by Joseph Bullar in 1866. However, in neither case was it recommended that the use should be to hasten death. In 1870 Samuel Williams, a schoolteacher, initiated the contemporary euthanasia debate through a speech given at the Birmingham Speculative Club in England, which was subsequently published in a one-off publication entitled Essays of the Birmingham Speculative Club, the collected works of a number of members of an amateur philosophical society. Williams' proposal was to use chloroform to deliberately hasten the death of terminally ill patients:

That in all cases of hopeless and painful illness, it should be the recognized duty of the medical attendant, whenever so desired by the patient, to administer chloroform or such other anaesthetic as may by-and-bye supersede chloroform – so as to destroy consciousness at once, and put the sufferer to a quick and painless death; all needful precautions being adopted to prevent any possible abuse of such duty; and means being taken to establish, beyond the possibility of doubt or question, that the remedy was applied at the express wish of the patient.

— Samuel Williams (1872), Euthanasia Williams and Northgate: London.

The essay was favourably reviewed in The Saturday Review, but an editorial against the essay appeared in The Spectator. From there it proved to be influential, and other writers came out in support of such views: Lionel Tollemache wrote in favour of euthanasia, as did Annie Besant, the essayist and reformer who later became involved with the National Secular Society, considering it a duty to society to "die voluntarily and painlessly" when one reaches the point of becoming a 'burden. Popular Science analyzed the issue in May 1873, assessing both sides of the argument. Kemp notes that at the time, medical doctors did not participate in the discussion; it was "essentially a philosophical enterprise ... tied inextricably to a number of objections to the Christian doctrine of the sanctity of human life".

Early euthanasia movement in the United States

Felix Adler, c. 1913, the first prominent American to argue for permitting suicide in cases of chronic illness

The rise of the euthanasia movement in the United States coincided with the so-called Gilded Age, a time of social and technological change that encompassed an "individualistic conservatism that praised laissez-faire economics, scientific method, and rationalism", along with major depressions, industrialisation and conflict between corporations and labour unions. It was also the period in which the modern hospital system was developed, which has been seen as a factor in the emergence of the euthanasia debate.

Robert Ingersoll argued for euthanasia, stating in 1894 that where someone is suffering from a terminal illness, such as terminal cancer, they should have a right to end their pain through suicide. Felix Adler offered a similar approach, although, unlike Ingersoll, Adler did not reject religion. In fact, he argued from an Ethical Culture framework. In 1891, Adler argued that those suffering from overwhelming pain should have the right to commit suicide, and, furthermore, that it should be permissible for a doctor to assist – thus making Adler the first "prominent American" to argue for suicide in cases where people were suffering from chronic illness. Both Ingersoll and Adler argued for voluntary euthanasia of adults suffering from terminal ailments. Dowbiggin argues that by breaking down prior moral objections to euthanasia and suicide, Ingersoll and Adler enabled others to stretch the definition of euthanasia.

The first attempt to legalise euthanasia took place in the United States, when Henry Hunt introduced legislation into the General Assembly of Ohio in 1906. Hunt did so at the behest of Anna Sophina Hall, a wealthy heiress who was a major figure in the euthanasia movement during the early 20th century in the United States. Hall had watched her mother die after an extended battle with liver cancer, and had dedicated herself to ensuring that others would not have to endure the same suffering. Towards this end she engaged in an extensive letter writing campaign, recruited Lurana Sheldon and Maud Ballington Booth, and organised a debate on euthanasia at the annual meeting of the American Humane Association in 1905 – described by Jacob Appel as the first significant public debate on the topic in the 20th century.

Hunt's bill called for the administration of an anesthetic to bring about a patient's death, so long as the person is of lawful age and sound mind, and was suffering from a fatal injury, an irrevocable illness, or great physical pain. It also required that the case be heard by a physician, required informed consent in front of three witnesses, and required the attendance of three physicians who had to agree that the patient's recovery was impossible. A motion to reject the bill outright was voted down, but the bill failed to pass, 79 to 23.

Along with the Ohio euthanasia proposal, in 1906 Assemblyman Ross Gregory introduced a proposal to permit euthanasia to the Iowa legislature. However, the Iowa legislation was broader in scope than that offered in Ohio. It allowed for the death of any person of at least ten years of age who suffered from an ailment that would prove fatal and cause extreme pain, should they be of sound mind and express a desire to artificially hasten their death. In addition, it allowed for infants to be euthanised if they were sufficiently deformed, and permitted guardians to request euthanasia on behalf of their wards. The proposed legislation also imposed penalties on physicians who refused to perform euthanasia when requested: a 6–12-month prison term and a fine of between $200 and $1,000. The proposal proved to be controversial. It engendered considerable debate and failed to pass, having been withdrawn from consideration after being passed to the Committee on Public Health.

After 1906 the euthanasia debate reduced in intensity, resurfacing periodically, but not returning to the same level of debate until the 1930s in the United Kingdom.

Euthanasia opponent Ian Dowbiggin argues that the early membership of the Euthanasia Society of America (ESA) reflected how many perceived euthanasia at the time, often seeing it as a eugenics matter rather than an issue concerning individual rights. Dowbiggin argues that not every eugenist joined the ESA "solely for eugenic reasons", but he postulates that there were clear ideological connections between the eugenics and euthanasia movements.

1930s in Britain

The Voluntary Euthanasia Legalisation Society was founded in 1935 by Charles Killick Millard (now called Dignity in Dying). The movement campaigned for the legalisation of euthanasia in Great Britain.

In January 1936, King George V was given a fatal dose of morphine and cocaine to hasten his death. At the time he was suffering from cardio-respiratory failure, and the decision to end his life was made by his physician, Lord Dawson. Although this event was kept a secret for over 50 years, the death of George V coincided with proposed legislation in the House of Lords to legalise euthanasia.

Nazi Euthanasia Program

Hartheim Euthanasia Centre, where over 18,000 people were killed

A 24 July 1939 killing of a severely disabled infant in Nazi Germany was described in a BBC "Genocide Under the Nazis Timeline" as the first "state-sponsored euthanasia". Parties that consented to the killing included Hitler's office, the parents, and the Reich Committee for the Scientific Registration of Serious and Congenitally Based Illnesses. The Telegraph noted that the killing of the disabled infant—whose name was Gerhard Kretschmar, born blind, with missing limbs, subject to convulsions, and reportedly "an idiot"— provided "the rationale for a secret Nazi decree that led to 'mercy killings' of almost 300,000 mentally and physically handicapped people". While Kretchmar's killing received parental consent, most of the 5,000 to 8,000 children killed afterwards were forcibly taken from their parents.

The "euthanasia campaign" of mass murder gathered momentum on 14 January 1940 when the "handicapped" were killed with gas vans and at killing centres, eventually leading to the deaths of 70,000 adult Germans. Professor Robert Jay Lifton, author of The Nazi Doctors and a leading authority on the T4 program, contrasts this program with what he considers to be a genuine euthanasia. He explains that the Nazi version of "euthanasia" was based on the work of Adolf Jost, who published The Right to Death (Das Recht auf den Tod) in 1895. Lifton writes:

Jost argued that control over the death of the individual must ultimately belong to the social organism, the state. This concept is in direct opposition to the Anglo-American concept of euthanasia, which emphasizes the individual's 'right to die' or 'right to death' or 'right to his or her own death,' as the ultimate human claim. In contrast, Jost was pointing to the state's right to kill. ... Ultimately the argument was biological: 'The rights to death [are] the key to the fitness of life.' The state must own death—must kill—in order to keep the social organism alive and healthy.

In modern terms, the use of "euthanasia" in the context of Action T4 is seen to be a euphemism to disguise a program of genocide, in which people were killed on the grounds of "disabilities, religious beliefs, and discordant individual values". Compared to the discussions of euthanasia that emerged post-war, the Nazi program may have been worded in terms that appear similar to the modern use of "euthanasia", but there was no "mercy" and the patients were not necessarily terminally ill. Despite these differences, historian and euthanasia opponent Ian Dowbiggin writes that "the origins of Nazi euthanasia, like those of the American euthanasia movement, predate the Third Reich and were intertwined with the history of eugenics and Social Darwinism, and with efforts to discredit traditional morality and ethics."

1949 New York State Petition for Euthanasia and Catholic opposition

On 6 January 1949, the Euthanasia Society of America presented to the New York State Legislature a petition to legalize euthanasia, signed by 379 leading Protestant and Jewish ministers, the largest group of religious leaders ever to have taken this stance. A similar petition had been sent to the New York Legislature in 1947, signed by approximately 1,000 New York physicians. Roman Catholic religious leaders criticized the petition, saying that such a bill would "legalize a suicide-murder pact" and a "rationalization of the fifth commandment of God, 'Thou Shalt Not Kill.'" The Right Reverend Robert E. McCormick stated that:

The ultimate object of the Euthanasia Society is based on the Totalitarian principle that the state is supreme and that the individual does not have the right to live if his continuance in life is a burden or hindrance to the state. The Nazis followed this principle and compulsory Euthanasia was practiced as a part of their program during the recent war. We American citizens of New York State must ask ourselves this question: "Are we going to finish Hitler's job?"

The petition brought tensions between the American Euthanasia Society and the Catholic Church to a head that contributed to a climate of anti-Catholic sentiment generally, regarding issues such as birth control, eugenics, and population control. However, the petition did not result in any legal changes.

Debate

Historically, the euthanasia debate has tended to focus on a number of key concerns. According to euthanasia opponent Ezekiel Emanuel, proponents of euthanasia have presented four main arguments: a) that people have a right to self-determination, and thus should be allowed to choose their own fate; b) assisting a subject to die might be a better choice than requiring that they continue to suffer; c) the distinction between passive euthanasia, which is often permitted, and active euthanasia, which is not substantive (or that the underlying principle–the doctrine of double effect–is unreasonable or unsound); and d) permitting euthanasia will not necessarily lead to unacceptable consequences. Pro-euthanasia activists often point to countries like the Netherlands and Belgium, and states like Oregon, where euthanasia has been legalized, to argue that it is mostly unproblematic.

Similarly, Emanuel argues that there are four major arguments presented by opponents of euthanasia: a) not all deaths are painful; b) alternatives, such as cessation of active treatment, combined with the use of effective pain relief, are available; c) the distinction between active and passive euthanasia is morally significant; and d) legalising euthanasia will place society on a slippery slope, which will lead to unacceptable consequences. In fact, in Oregon, in 2013, pain was not one of the top five reasons people sought euthanasia. Top reasons were a loss of dignity, and a fear of burdening others.

In the United States in 2013, 47% nationwide supported doctor-assisted suicide. This included 32% of Latinos, 29% of African-Americans. Some U.S. disability rights organizations have also opposed bills legalizing assisted suicide.

A 2015 Populus poll in the United Kingdom found broad public support for assisted dying. 82% of people supported the introduction of assisted dying laws, including 86% of people with disabilities.

An alternative approach to the question is seen in the hospice movement which promotes palliative care for the dying and terminally ill. This has pioneered the use of pain-relieving drugs in a holistic atmosphere in which the patient's spiritual care ranks alongside physical care. It 'intends neither to hasten nor postpone death'.

Legal status

Current status of euthanasia around the world:
  Active voluntary euthanasia legal (Belgium, Canada, Colombia, Luxembourg, the Netherlands, New Zealand, Portugal,[note 1] Spain and the Australian states of New South Wales, Queensland, South Australia, Tasmania, Victoria and Western Australia)
  Passive euthanasia legal (refusal of treatment / withdrawal of life support)
  Active euthanasia illegal, passive euthanasia not legislated or regulated
  All forms of euthanasia illegal

West's Encyclopedia of American Law states that "a 'mercy killing' or euthanasia is generally considered to be a criminal homicide" and is normally used as a synonym of homicide committed at a request made by the patient.

The judicial sense of the term "homicide" includes any intervention undertaken with the express intention of ending a life, even to relieve intractable suffering. Not all homicide is unlawful. Two designations of homicide that carry no criminal punishment are justifiable and excusable homicide. In most countries this is not the status of euthanasia. The term "euthanasia" is usually confined to the active variety; the University of Washington website states that "euthanasia generally means that the physician would act directly, for instance by giving a lethal injection, to end the patient's life". Physician-assisted suicide is thus not classified as euthanasia by the US State of Oregon, where it is legal under the Oregon Death with Dignity Act, and despite its name, it is not legally classified as suicide either. Unlike physician-assisted suicide, withholding or withdrawing life-sustaining treatments with patient consent (voluntary) is almost unanimously considered, at least in the United States, to be legal. The use of pain medication to relieve suffering, even if it hastens death, has been held as legal in several court decisions.

Some governments around the world have legalized voluntary euthanasia but most commonly it is still considered to be criminal homicide. In the Netherlands and Belgium, where euthanasia has been legalized, it still remains homicide although it is not prosecuted and not punishable if the perpetrator (the doctor) meets certain legal conditions.

In a historic judgment, the Supreme court of India legalized passive euthanasia. The apex court remarked in the judgment that the Constitution of India values liberty, dignity, autonomy, and privacy. A bench headed by Chief Justice Dipak Misra delivered a unanimous judgment.[71]

Health professionals' sentiment

A 2010 survey in the United States of more than 10,000 physicians found that 16.3% of physicians would consider halting life-sustaining therapy because the family demanded it, even if they believed that it was premature. Approximately 54.5% would not, and the remaining 29.2% responded "it depends". The study also found that 45.8% of physicians agreed that physician-assisted suicide should be allowed in some cases; 40.7% did not, and the remaining 13.5% felt it depended.

In the United Kingdom, the assisted dying campaign group Dignity in Dying cites research in which 54% of general practitioners support or are neutral towards a law change on assisted dying. Similarly, a 2017 Doctors.net.uk poll reported in the British Medical Journal stated that 55% of doctors believe assisted dying, in defined circumstances, should be legalised in the UK.

Religious views

Christianity

Broadly against

The Roman Catholic Church condemns euthanasia and assisted suicide as morally wrong. As paragraph 2324 of the Catechism of the Catholic Church states, "Intentional euthanasia, whatever its forms or motives, is murder. It is gravely contrary to the dignity of the human person and to the respect due to the living God, his Creator". Because of this, per the Declaration on Euthanasia, the practice is unacceptable within the Church. The Orthodox Church in America, along with other Eastern Orthodox Churches, also opposes euthanasia stating that "euthanasia is the deliberate cessation of human life, and, as such, must be condemned as murder."

Many non-Catholic churches in the United States take a stance against euthanasia. Among Protestant denominations, the Episcopal Church passed a resolution in 1991 opposing euthanasia and assisted suicide stating that it is "morally wrong and unacceptable to take a human life to relieve the suffering caused by incurable illnesses." Protestant and other non-Catholic churches which oppose euthanasia include:

Partially in favor of

The Church of England accepts passive euthanasia under some circumstances, but is strongly against active euthanasia, and has led opposition against recent attempts to legalise it. The United Church of Canada accepts passive euthanasia under some circumstances, but is in general against active euthanasia, with growing acceptance now that active euthanasia has been partly legalised in Canada. The Waldensians take a liberal stance on Euthanasia and allow the decision to lie with individuals.

Islam

Euthanasia is a complex issue in Islamic theology; however, in general it is considered contrary to Islamic law and holy texts. Among interpretations of the Qur'an and Hadith, the early termination of life is a crime, be it by suicide or helping one commit suicide. The various positions on the cessation of medical treatment are mixed and considered a different class of action than direct termination of life, especially if the patient is suffering. Suicide and euthanasia are both crimes in almost all Muslim majority countries.

Judaism

There is much debate on the topic of euthanasia in Judaic theology, ethics, and general opinion (especially in Israel and the United States). Passive euthanasia was declared legal by Israel's highest court under certain conditions and has reached some level of acceptance. Active euthanasia remains illegal; however, the topic is actively under debate with no clear consensus through legal, ethical, theological and spiritual perspectives.

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