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Those who believe in the finality of death i.e., that there is no after-life "“ they are the ones who advocate suicide and regard it as a matter of personal choice. On the other hand, those who firmly believe in some form of existence after corporeal death "“ they condemn suicide and judge it to be a major sin. Yet, rationally, the situation should have been reversed : it should have been easier for someone who believed in continuity after death to terminate this phase of existence on the way to the next. Those who faced void, finality, non-existence, vanishing "“ should have been greatly deterred by it and should have refrained even from entertaining the idea. Either the latter do not really believe what they profess to believe "“ or something is wrong with rationality. One would tend to suspect the former. Suicide is very different from self sacrifice, avoidable martyrdom, engaging in life risking activities, refusal to prolong one's life through medical treatment, euthanasia, overdosing and self inflicted death that is the result of coercion. What is common to all these is the operational mode: a death caused by one's own actions. In all these behaviours, a foreknowledge of the risk of death is present coupled with its acceptance. But all else is so different that they cannot be regarded as belonging to the same class. Suicide is chiefly intended to terminate a life "“ the other acts are aimed at perpetuating, strengthening and defending values. Those who commit suicide do so because they firmly believe in the finiteness of life and in the finality of death. They prefer termination to continuation. Yet, all the others, the observers of this phenomenon, are horrified by this preference. They abhor it. This has to do with out understanding of the meaning of life. Ultimately, life has only meanings that we attribute and ascribe to it. Such a meaning can be external God's plan or internal meaning generated through arbitrary selection of a frame of reference. But, in any case, it must be actively selected, adopted and espoused. The difference is that, in the case of external meanings, we have no way to judge their validity and quality is God's plan for us a good one or not?. We just "take them on" because they are big, all encompassing and of a good "source". A hyper-goal generated by a superstructural plan tends to lend meaning to our transient goals and structures by endowing them with the gift of eternity. Something eternal is always judged more meaningful than something temporal. If a thing of less or no value acquires value by becoming part of a thing eternal "“ than the meaning and value reside with the quality of being eternal "“ not with the thing thus endowed. It is not a question of success. Plans temporal are as successfully implemented as designs eternal. Actually, there is no meaning to the question: is this eternal plan / process / design successful because success is a temporal thing, linked to endeavours that have clear beginnings and ends. This, therefore, is the first requirement: our life can become meaningful only by integrating into a thing, a process, a being eternal. In other words, continuity the temporal image of eternity, to paraphrase a great philosopher is of the essence. Terminating our life at will renders them meaningless. A natural termination of our life is naturally preordained. A natural death is part and parcel of the very eternal process, thing or being which lends meaning to life. To die naturally is to become part of an eternity, a cycle, which goes on forever of life, death and renewal. This cyclic view of life and the creation is inevitable within any thought system, which incorporates a notion of eternity. Because everything is possible given an eternal amount of time "“ so are resurrection and reincarnation, the afterlife, hell and other beliefs adhered to by the eternal lot. Sidgwick raised the second requirement and with certain modifications by other philosophers, it reads: to begin to appreciate values and meanings, a consciousness intelligence must exist. True, the value or meaning must reside in or pertain to a thing outside the consciousness / intelligence. But, even then, only conscious, intelligent people will be able to appreciate it. We can fuse the two views: the meaning of life is the consequence of their being part of some eternal goal, plan, process, thing, or being. Whether this holds true or does not "“ a consciousness is called for in order to appreciate life's meaning. Life is meaningless in the absence of consciousness or intelligence. Suicide flies in the face of both requirements: it is a clear and present demonstration of the transience of life the negation of the NATURAL eternal cycles or processes. It also eliminates the consciousness and intelligence that could have judged life to have been meaningful had it survived. Actually, this very consciousness / intelligence decides, in the case of suicide, that life has no meaning whatsoever. To a very large extent, the meaning of life is perceived to be a collective matter of conformity. Suicide is a statement, writ in blood, that the community is wrong, that life is meaningless and final otherwise, the suicide would not have been committed. This is where life ends and social judgement commences. Society cannot admit that it is against freedom of expression suicide is, after all, a statement. It never could. It always preferred to cast the suicides in the role of criminals and, therefore, bereft of any or many civil rights. According to still prevailing views, the suicide violates unwritten contracts with himself, with others society and, many might add, with God or with Nature with a capital N. Thomas Aquinas said that suicide was not only unnatural organisms strive to survive, not to self annihilate "“ but it also adversely affects the community and violates God's property rights. The latter argument is interesting: God is supposed to own the soul and it is a gift in Jewish writings, a deposit to the individual. A suicide, therefore, has to do with the abuse or misuse of God's possessions, temporarily lodged in a corporeal mansion. This implies that suicide affects the eternal, immutable soul. Aquinas refrains from elaborating exactly how a distinctly physical and material act alters the structure and / or the properties of something as ethereal as the soul. Hundreds of years later, Blackstone, the codifier of British Law, concurred. The state, according to this juridical mind, has a right to prevent and to punish for suicide and for attempted suicide. Suicide is self-murder, he wrote, and, therefore, a grave felony. In certain countries, this still is the case. In Israel, for instance, a soldier is considered to be "army property" and any attempted suicide is severely punished as being "attempt at corrupting army possessions". Indeed, this is paternalism at its worst, the kind that objectifies its subjects. People are treated as possessions in this malignant mutation of benevolence. Such paternalism acts against adults expressing fully informed consent. It is an explicit threat to autonomy, freedom and privacy. Rational, fully competent adults should be spared this form of state intervention. It served as a magnificent tool for the suppression of dissidence in places like Soviet Russia and Nazi Germany. Mostly, it tends to breed "victimless crimes". Gamblers, homosexuals, communists, suicides "“ the list is long. All have been "protected from themselves" by Big Brothers in disguise. Wherever humans possess a right "“ there is a correlative obligation not to act in a way that will prevent the exercise of such right, whether actively preventing it, or passively reporting it. In many cases, not only is suicide consented to by a competent adult in full possession of his faculties "“ it also increases utility both for the individual involved and for society. The only exception is, of course, where minors or incompetent adults the mentally retarded, the mentally insane, etc. are involved. Then a paternalistic obligation seems to exist. I use the cautious term "seems" because life is such a basic and deep set phenomenon that even the incompetents can fully gauge its significance and make "informed" decisions, in my view. In any case, no one is better able to evaluate the quality of life and the ensuing justifications of a suicide of a mentally incompetent person "“ than that person himself. The paternalists claim that no competent adult will ever decide to commit suicide. No one in "his right mind" will elect this option. This contention is, of course, obliterated both by history and by psychology. But a derivative argument seems to be more forceful. Some people whose suicides were prevented felt very happy that they were. They felt elated to have the gift of life back. Isn't this sufficient a reason to intervene? Absolutely, not. All of us are engaged in making irreversible decisions. For some of these decisions, we are likely to pay very dearly. Is this a reason to stop us from making them? Should the state be allowed to prevent a couple from marrying because of genetic incompatibility? Should an overpopulated country institute forced abortions? Should smoking be banned for the higher risk groups? The answers seem to be clear and negative. There is a double moral standard when it comes to suicide. People are permitted to destroy their lives only in certain prescribed ways. And if the very notion of suicide is immoral, even criminal "“ why stop at individuals? Why not apply the same prohibition to political organizations such as the Yugoslav Federation or the USSR or East Germany or Czechoslovakia, to mention four recent examples? To groups of people? To institutions, corporations, funds, not for profit organizations, international organizations and so on? This fast deteriorates to the land of absurdities, long inhabited by the opponents of suicide.
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Those who believe in the finality of death i.e., that there is no after-life – they are the ones who advocate suicide and regard it as a matter of personal choice. On the other hand, those who firmly believe in some form of existence after corporeal death – they condemn suicide and judge it to be a major sin. Yet, rationally, the situation should have been reversed : it should have been easier for someone who believed in continuity after death to terminate this phase of existence on the way to the next. Those who faced void, finality, non-existence, vanishing...
negative. There is a double moral standard when it comes to suicide. People are permitted to destroy their lives only in certain prescribed ways.

And if the very notion of suicide is immoral, even criminal – why stop at individuals? Why not apply the same prohibition to political organizations such as the Yugoslav Federation or the USSR or East Germany or Czechoslovakia, to mention four recent examples? To groups of people? To institutions, corporations, funds, not for profit organizations, international organizations and so on? This fast deteriorates to the land of absurdities, long inhabited by the opponents of suicide.

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Introduction I. Imagine our class as...Introduction I. Imagine our class as a rugby team and Mrs. Edwards as our coach as we were flying over the Himalayas for a tournament until our plane suddenly crashes. A. Although we're most of us survived, we barely have any food to live on. B. Would we have to resort to cannibalism? II. Cannibalism can be defined as any animal or human that eats their own kind. A. But for the sake of my speech, we will focus on humans. B. I know that you may be thinking how on earth I arrived to this topic or whether or not to hang around me but I consider cannibalism to be an interesting topic. III. There are various ways cannibalism has been regarded today. A. Cannibalism has been regarded as a strong aspect of pre-historical cultures around the world. B. Cannibalism has been a prevailing conflict in today's moral society. C. Cannibalism has also been used as a means of survival. IV. Although I haven't eaten anyone"¦yet, I have consulted various databases for my topic. A. I have printed information off reliable websites. B. I have delved into two books by other enthused cannibal experts. C. I have also used Ebsco to find current articles on this hot topic. V. Today I will present you my information in a topical format which is divided into subtopics. A. We will first see how cannibalism has been prevalent in historical cultures. B. We will then examine modern day cannibalism as justification for psychopathic actions. C. And finally, we will see how cannibalism has been used as a means of survival. Transition: Let us first look at cannibalism's influence in prehistoric cultures. Body I. Cannibalism has etched its mark in many cultures around the world. A. The oldest evidence of cannibalism among Neanderthals was found in sites in the French cave Ardeche in southeastern France. 1. Neanderthals are cousins of modern human beings who lived in Europe 125,000 to 30,000 years ago who practiced cannibalism. 2. The bones of six Neanderthals were found dismembered and were suggested not for ritual but to be eaten instead. B. Aztec Indian culture around the 1540's also suggests cannibalism integrated into culture. 1. Described by Peggy Reeves Sanday in her book Divine Hunger, As many as 15,000 people were sacrificed and feasted upon each year at the great Aztec Temple Tenochtitlan. 2. The motives to these rituals included feasting especially on the human heart was a means of gaining strength and immortality. 3. Other factors to cannibalism included cold winters, drought famine, competition among Indian groups. C. Cannibalism once took center stage in funeral practices in New Guinea. 1. Partial consumption of dead relatives was a profound gesture of ritual solidarity and magical continuance. a. Finger and jaw bones of relatives were consumed for supernatural communication. b. Flesh of deceased was thought suitable for invalids. Transition: Now that we know cannibalism's presence in primitive cultures, let's look at cannibalism as a means for modern-day psychopathic actions. II. I will focus on two pivotal cannibals in modern society. A. The more recent and famous cannibal is the well-known Jeffrey Dahmer. 1. At the age of 16, Dahmer's cannibalistic behavior begun with his interest in chemistry and in torturing and dismembering animals. 2. After committing around 17 murders, he was considered a cannibal because of how he consumed flesh and blood 3. Others do not consider him a cannibal because he only "tasted" flesh a few times. B. Alfred Packer is a lesser known cannibal but is well known for his works in the Colorado mining industry in the 1870's. 1. Packer worked as a guide for prospecting trip into the San Juan Mountains in Colorado. 2. Packer and five others ventured far into the mountains during the winter and he later mysteriously came out alone. 3. Later evidence reveals Indian findings of mangled flesh of a human one of the five men. 4. Although Packer claimed to only kill one of the five men in self-defense, and eventually resorting to survival via cannibalism, this story is still unclear of what happened to the five men. Transition: Packer's motive for cannibalism as a means for survival touches on my last subtopic on how cannibalism works as a means of survival. I. Cannibalism seems necessary when discussing the famous Andes Survivors. A. These survivors were Uraguayan rugby players who were flying to Chile when their plane crashed in the Andes. B. Forced to survive for 72 days, they resorted to cannibalism as a means to stay alive. C. After the 72 days, 16 of the rugby players were rescued. D. The survivors were not despised by society but society was in complete awe that a movie was based on their heroic struggle entitled Alive! The Andes Survivors. Conclusion I. On a closing note, I hope my speech did not convert anyone into a cannibal or start any gossip; "Pete's a cannibal!" I simply hope you are now more informed on how cannibalism played roles in culture, modern-day psychopaths, and as a "justified" means of survival. II. Because if you were stuck in plane crash in the Himalayas, would you resort to cannibalism?   

Introduction I. Imagine our class as a rugby team and Mrs. Edwards as our coach as we were flying over the Himalayas for a tournament until our plane suddenly crashes. A. Although we're most of us survived, we barely have any food to live on. B. Would we have to...

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