Answers Beyond Death: A Jewish Ethical and Legal Analysis of Conducting Autopsies Today

Avi S. Olitzky
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引用次数: 1

Abstract

In lieu of an abstract, here is a brief excerpt of the content: When doctors tell relatives of the deceased that the “cause of death” is unknown and an autopsy must be performed, these relatives often turn to their rabbi seeking guidance. The automatic response may be to encourage the family to try to avert the procedure, but that advice comes with a series of attendant, if generally unspoken, no’s. No, they cannot learn why their loved one died. No, they cannot be at peace, knowing that it was not a rare disease that others in their family might have. No, they cannot have a medical answer to provide for all of those “How did he die?” shivah scenarios. Is there any room in Judaism today to permit conducting an autopsy? Taken one step further, can performing an autopsy be considered an ethical act? An autopsy is not a pleasant procedure. Just the initial description of the lengthy step-by-step protocol in Finkbeiner, Ursell, and Davis’ Autopsy Pathology: a Manual and Atlas give a sense of the graphic examination: After you have completed the external examination, place a block under the shoulders to extend the neck . . . The incision is roughly Y-shaped and most easily made with a sharp scalpel. It begins at the shoulders, anterior to the acromial processes and sparing the top of the shoulders. The upper limbs of the incision penetrate to the ribs and meet at the level of the xiphoid process . . . We prefer to direct the upper limb incision medial to the breasts, believing that this results in less chance of fluids inadvertently leaking from the closed body after the autopsy. 1 No wonder Maurice Lamm, in his book The Jewish Way in Death and Mourning, half-encouraged his readers to skip his own chapter on the topic. 2 Nevertheless, a review of the literature documenting such protocols is a must. Both Manual and Atlas and The Jewish Way in Death and Mourning are helpful to understand autopsies with precision, in order that we may perform an accurate ethical and legal analysis of the status of the autopsy in the view of Judaism. Many people have a strong negative visceral reaction to the idea of an autopsy. Even from the description above, we visualize a gory post-mortem surgery—a surgery that regards the body as a scientific objective and no longer human. Relatives of the deceased often experience denial and shock, even in the moments following a long-awaited and anticipated death. It is during those moments that medical professionals raise the question or suggestion of autopsy. In some cases, when the cause of death is unknown, there may be a secular legal mandate for said autopsy, providing little room for thought or discussion. Regardless, post-mortem surgical procedures on our beloved are implicitly off-putting, especially when the procedure is generally known throughout the bereaved community as a result of popular culture, particularly televison. A decision as to whether or not an autopsy is ethical and halakhically permitted necessitates a conversation about the sanctity of life. In Judaism specifically, life is most precious. Because the body is a vessel for life, we honor and respect this vessel even after death with as much care as we would give to a living person. However, with regard to autopsies, there are two opposite and separate trajectories of sanctity-of-life arguments. First, one may argue that performing an autopsy is a noble, honorable act because it has the sanctity of life as its catalyst: one might be saving a life by performing an autopsy. 3 Different discoveries and new evidence gleaned from the autopsy could prevent future early deaths of both relatives and other patients with similar conditions. The other argument is diametrically opposed to the first: performing the autopsy is a direct affront to the sanctity of life; the vessel that held life is no longer treated as sacred when it is ready and open to the examiner’s scalpel. There are three potential Jewish ethical and legal difficulties with performing...
超越死亡的答案:今天进行尸检的犹太人伦理和法律分析
这里有一个简短的内容摘录,而不是摘要:当医生告诉死者的亲属,“死亡原因”未知,必须进行尸检时,这些亲属往往会向他们的拉比寻求指导。人们的本能反应可能是鼓励家人尽量避免手术,但这种建议伴随着一系列的“不”,尽管这些“不”通常是没有说出来的。不,他们无法知道他们所爱的人为什么死去。不,他们无法平静下来,因为他们知道,这不是一种家族中其他人可能患有的罕见疾病。不,他们不可能有一个医学答案来解释所有这些他是怎么死的?犹太仪式场景。在今天的犹太教中还有允许进行尸体解剖的空间吗?更进一步说,进行尸体解剖能被认为是一种道德行为吗?尸检不是一个愉快的过程。在Finkbeiner, Ursell和david的《尸检病理学:手册和图集》中对冗长的一步一步的协议的初步描述给出了图形检查的感觉:在你完成外部检查后,在肩膀下面放置一个块以伸展颈部…切口大致呈y形,最容易用锋利的手术刀切开。它从肩膀开始,肩峰前到肩膀顶部。切口的上肢穿过肋骨并在剑突的水平相交…我们倾向于将上肢切口朝向乳房内侧,相信这样可以减少尸检后液体从封闭的尸体中意外泄漏的可能性。难怪莫里斯·拉姆(Maurice Lamm)在他的《死亡与哀悼中的犹太人之路》(The Jewish Way in Death and Mourning)一书中,半是鼓励读者跳过他关于这个话题的那一章。然而,回顾一下记录这些协议的文献是必须的。《Manual and Atlas》和《The Jewish Way in Death and Mourning》都有助于我们准确地理解尸体解剖,以便我们能够从犹太教的角度对尸体解剖的地位进行准确的伦理和法律分析。许多人对尸体解剖的想法有强烈的负面本能反应。即使从上面的描述中,我们也能想象出一场血淋淋的死后手术——一种将尸体视为科学目标而不再是人类的手术。死者的亲属往往会感到否认和震惊,即使是在期待已久和预期的死亡之后的时刻。正是在这些时刻,医学专业人员提出了解剖的问题或建议。在某些情况下,当死因不明时,可能有世俗法律授权进行上述尸检,几乎没有思考或讨论的余地。无论如何,对我们所爱的人进行死后手术是令人反感的,尤其是当这种手术由于流行文化,特别是电视而在失去亲人的社区中广为人知时。关于尸体解剖是否符合伦理和伊斯兰教允许的决定,需要对生命的神圣性进行讨论。在犹太教中,生命是最宝贵的。因为身体是生命的容器,即使在死后,我们也会像对待一个活着的人一样,尊重和尊重这个容器。然而,关于尸体解剖,关于生命神圣性的争论有两种相反的、独立的轨迹。首先,有人可能会争辩说,进行尸检是一种高尚、光荣的行为,因为它有生命的神圣性作为催化剂:一个人可能会通过进行尸检来挽救生命。从尸检中收集到的不同发现和新证据可以防止未来亲属和其他患有类似疾病的患者过早死亡。另一个论点与第一个论点截然相反:进行尸检是对生命神圣性的直接侮辱;当保存生命的容器准备好并打开以供检查人员使用时,它不再被视为神圣的。犹太人在表演时可能遇到三个道德和法律上的困难。
本文章由计算机程序翻译,如有差异,请以英文原文为准。
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