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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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Expendable Teens For the last twenty...Expendable Teens For the last twenty years, our prosperous, elite-driven nation has been constantly plagued and hindered by teenagers that seemingly have the ability to commit every violent crime in the book without remorse or fear of consequences. From coast to coast, parents, teachers, and community leaders have been witnessing a continuing surge of teenage criminal activity in schools and city streets. In a wide variety of suburban areas across the nation, teenage perpetrators are proactively getting involved in a deadly collection of violent crimes, some of which include theft, burglary, murder, and even prostitution. As an utterly appalled nation we find ourselves asking the same old question again and again, "What in Jesus H. Christ do we do about this crap?" Well, ladies and gentlemen, as I was sitting in my favourite pub the other night consuming generous amounts of Bud Ice, I came up with somewhat of a pragmatic solution to the problem at hand: take all of the criminal teens that are doing hard time, and the ones that are about to do some hard time, and ship them off to "“ Iraq. Okay guys, I know what you're probably thinking right about now. "The author has finally flipped his lid and lost it." Perhaps. But in today's complex society of ever-growing teen violence and cybertronic ecstasy, I earnestly believe that pragmatic nightmares need pragmatic solutions. By introducing some of the trade-offs of teen criminal tendencies, I will no doubt explain how both nations, Iraq and the US, can benefit from a national deployment of young teens to the war torn regions of former Mesopotamia. By rounding up and mobilizing all of those violent, devious, teenage troublemakers and moulding them into merciless killing machines, both US and Iraqi forces could curb violence in that region by at least 80%, thus bringing increased stability and lowering oil prices. And let's face it, most of us could use a pretty good break on gas prices nowadays. Of course, I should do a little more explaining as to how this mobilization and deployment plan would further benefit the American public. First, lets start off with a few facts regarding teenage criminal activity. At least 96% of all violent and deviant crime committed in large cities at the teen level takes place in the lower classes, plain and simple. Their ignorance and lack of drive are contributing factors to teen violence in schools, homes, and workplaces. Fact 2: When there is rampant violence in the lower classes, disruption occurs "“ the type of disruption that can systematically lead to an impediment of productivity in factories, saw mills, large retail department stores, and other complex working environments. When this happens, the economy gets all screwed up and basically makes waves for the present-day elite classes "“ the true backbone of America. By sending these little miscreants off to Iraq, we thus create stability in the lower classes, which in turn keeps the elite classes happy and in power. Let's get real, when you really think about it, and accept it, the elite classes run this country because they keep all of us, the little people, in our right places. Okay, so now that we've gotten the basic facts out of the way, we can easily discuss the undiscovered kickbacks of sending these disadvantaged, manipulative, and hot-headed youth over to the land of Persian oil. First of all, the US military can significantly save time and energy on the overhead to train these hormone-induced sociopaths. In most dismal urban areas, violent teens commit anywhere from two to four heinous crimes a week which include anything from death threats, muggings, burglary, arson, grand theft auto, bodily mutilation, armed robbery, and murder, just to name a few. If you look at this with an optimistic eye you'll see that these kids weren't born for anything else but combat. Normally, it takes a platoon of new soldiers eight weeks, and lots of taxpayer dollars, to successfully pass the infantry basic training course in Ft. Benning, Georgia. However, if the US military had access to some of the hot-headed teens running around out there now, they could easily set up a specially designed combat skills course in which the teens would only need to attend for one month because they of course would already have the inherent skills needed to maim, mutilate, torture, burn, suffocate, or kill anyone in their path. Only this time, instead of popping a cap in Tyrone from the local corner store, they'll be "poppin' caps" at a pissed-off Iraqi militant with an AK-47. With this type of resolution, there would definitely be reciprocal benefits for all to collect on. Months after the proposed mobilization effort, many police precincts would notice a dramatic drop in violent criminal activity. With this inherent reduction, police officers would have more time to do productive things like visiting the local Dunkin Donuts or issuing parking tickets to underpaid workers that happen to be parking in the spot of some highly important city-elite. Other direct benefits would be the deterrence of future misbehaviour in high schools and middle schools. For instance, a teacher or parent doesn't have to threaten a student with expulsion anymore. Instead of saying something like "Clean up your act young man or young lady, or you'll be expelled immediately"¦", an authoritarian would be able to effectively say "You better get your ass in gear, or you're gonna be on plane headed for "“ guess where "“ Iraq!" Of course, the devil's advocate could also argue that by sending a good majority of these miscreants to Iraq, we would significantly reduce a fair amount of the teenage work force that basically drives our elitist system, but on the contrary, we would actually be saving the future base of our work force. Lets look at the current situation for a moment. Take an urban area like South Central LA, for instance. On any given day, at any given time, a crew of teenagers armed with Gloc's, Uzi's, and an assortment of other highly lethal armaments, can drive up on a rival gang's block and unleash pure mayhem. While killing off a good portion of their own rival gang-bangers, they also inadvertently kill at least five or six innocent bystanders in the process. On a "good day", they can kill off all of their rivals along with at least ten innocent bystanders. In South Central a drive-by occurs almost every two hours. If twelve drive-by shootings occur over the course of one day then you could reasonably argue that the total death toll for all twelve shootings would be around 72 innocent bystanders, most of them being legally employed as factory workers, painters, janitors, bus drivers, and mechanics. As you can see, this apparently affects the work force clearly supported by the lower masses. Again, this makes waves for the elitists. By getting rid of the teenagers that rip and roar down the streets killing each other, we would actually be preserving the work force sustained by our lower masses, thus keeping our elitist caretakers content and happy. A mobilization effort of this magnitude would be a great and productive way to get rid of all those teenagers that we consider to be lost causes. Instead of killing their peers and innocent bystanders, they could start killing off all of those pesky insurgents in Iraq that are just holding up progress for everyone. Instead of reading "three kids kill one" in the local newspaper, you could look at an article in Newsweek saying "three kids neutralize Al-Qaeda compound", assuming there is an Al-Qaeda-Iraq connection. Besides, wouldn't you feel better knowing that your kid was off somewhere making the world a better place and reducing gas prices at the same time?   

Expendable Teens For the last twenty years, our prosperous, elite-driven nation has been constantly plagued and hindered by teenagers that seemingly have the ability to commit every violent crime in the book without remorse or fear of consequences. From coast to coast, parents, teachers, and community leaders have been witnessing...

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