Chúng ta phải tìm nơi khác. Có lẽ sự cam giác sẽ rất hữu ích trong việc xác định những người sẽ sống và ai sẽ chết trong kịch bản xuồng cứu sinh đặc biệt của chúng tôi. Để khám phá khả năng này, chúng ta phải thay đổi bầu cử của chúng tôi: chúng tôi sẽ thay thế chuột mol khỏa thân với một daisy. | 488 CHAPTER NINE For this reason triage is not representative of contemporary Western morality regarding the protection and preservation of innocent human life. We must look elsewhere. Perhaps sentience will be helpful in determining who will live and who will die in our particular lifeboat scenario. To explore this possibility we must alter our constituency we will replace the naked mole rat with a daisy. Is the life of this newcomer equally precious Must it be preserved and protected along with the life of the needle-clawed bush baby and the naked mole rat Sentience is a morally relevant criterion in Western law causing serious unnecessary physical suffering to innocent human beings is illegal. One is not allowed to starve or beat up dependents whether children the elderly or pets. But pain and suffering are not relevant with regard to the preservation and protection of human life. The case of Matthew Donnelly the physicist with cancer provides an apt example. He suffered terribly to the point where he did not wish to live any longer yet he was kept alive against his wishes. In contrast Baby Theresa could not feel anything. She suffered not one twinge not one moment of anxiety not one second of hunger. She was not capable of suffering. Yet medical professionals maintained Baby Theresa even at the expense of other children who might have lived if they had the organs of this failing anencephalic infant organs that her parents wished to donate so that other families might preserve their beloved children. Many individuals are kept alive in Western hospitals who can feel nothing anencephalic infants and innumerable brain-dead patients while each day for want of food and medicine human beings who can feel and think and function suffer and die. In fact Western nations do not choose to allocate resources in order to protect against suffering. Nor do we make choices in order to preserve the lives of those who can suffer in favor of those who cannot feel anything. The .
