Quality of life is a holistic concept (a reality as the sum of everything that composes) open to very different assessments.
In classical Greece the best quality of life was lived in the enjoyment of basic human goods. In the current consideration of the West, you would not have the quality of life without such goods? If you see that your time is short, it happens to read where the star is. If you can spare me five minutes more, read on and we’ll start by defining the concepts.
Let’s go to our ICU. Something that sounds so recurrent as “fighter”: the coma (as a whole), loss of consciousness and reason, with impossibility feeding if not assisted. What gives us the moral philosophy between feeding and withdrawing?
To be in coma, is quality of life?
Let us begin by distinguishing it from another concept that admits levels: PHYSIOLOGICAL CONDITION. We may have better or worse health, which is reserved for the medical diagnosis that culminates in therapy, but that in no way relates to the general judgment on a QUALITY OF LIFE. Both terms are mismatched.
In considering the West stands a strong synonymy, by the standard rationalization of what is poor quality of life, especially in the hands of utilitarianism (at once so reviled as an employee), where pain and loss are unacceptable components of moral judgment .
A basic understanding of the theory of traditional action considered good analysis of the action to distinguish WHAT IS DONE and WHY IS DONE.
The first is the action (or omission) itself and the second expected result thereof. A person may be lacking (in default) of goods and therefore not having a life that wants to live, however UNACCEPTABLE that seems from the outside who opine that NOT WORTH LIVING. Dignity is an intrinsic property which DOES NOT SUPPORT LEVELS as it expresses the VALUE of the person.
Neither the statement that life is a basic human right equal to VITALISM. This, even without health, advocates a prolongation of extreme physical existence. Returning to the traditional principle so foster rational is real and give to those who in their circumstances allow to obtain others.
Aristotle in De Anima II, is clear: a distinction between facultaties or powers in living things. In comatose patients, rational and sensitive powers can no longer trigger normal mode, so he/she passes to the “vegetative” power, independent of consciousness and will, but keeping intact their human nature.
If nature favors it, we will act and consider the consequences of its proper course.
Intensive Care physician.
Critical Care and Emergency Management Unit