BeIR/webis-touche2020 huggingface dataset:
Reciprocity

Chinas recent attitude has hardly been encouraging to anyone advocating they be left on a longer leash at sea. China has itself had little respect for others waters, In April (2010) it sent ten warships through the Miyako strait between the Japanese islands of Okinawa and Miyako without permission from Japan. [[http://www.iiss.org/publications/strategic-comments/past-issues/volume-16-2010/may/chinese-navys-new-strategy-in-action/]] A Chinese naval helicopter has also buzzed a Japanese warship near Japanese home waters [[http://shadow.foreignpolicy.com/posts/2010/09/20/chinas_maritime_aggression_should_be_wake_up_call_to_japan]] The Japanese detention of a chinese fishing boat (8th Sept. 2010) has been making waves all out of proportion to the incident’s importance. Some of the chinese response has been petulant verging on the ridiculous such as the “cancellation of a visit by a group of 1,000 young Japanese to the Shanghai World Expo” [[http://www.japantoday.com/category/politics/view/japan-warns-against-arousing-nationalism-amid-row-with-china]] but moves to cut diplomatic ties are rather more worrying,[[http://www.guardian.co.uk/world/2010/sep/19/china-japan-contacts-detained-trawler-captain]]. That the Senkaku Islands, in the waters of which the fishing boat was arrested, are administered by Japan but claimed by China and Taiwan should be mentioned but if China wishes to have its claims to large stretches of territorial waters taken seriously it should respect the judicial due process of other countries rather than launch into tit for tat measures. The Japanese arrest may seem heavy handed, but it did not react to the two infractions mentioned at the start of this point, Japan had to act at some point or the Chinese would see a green light to continually expand their vague maritime boundary by acting irresponsibly at sea.
Monroe doctrine

Things were obviously very different in the 19th century to what they are now. For a start the USA promised to stay out of Europe’s business if Europe stayed out of its own business. In the same address Monroe said President Monroe Our policy in regard to Europe, which was adopted at an early stage of the wars which have so long agitated that quarter of the globe, nevertheless remains the same, which is, not to interfere in the internal concerns of any of its powers; to consider the government de facto as the legitimate government for us; to cultivate friendly relations with it, and to preserve those relations by a frank, firm, and manly policy, meeting in all instances the just claims of every power, submitting to injuries from none. [[President Monroe, President Monroe's seventh annual message to Congress, December 2, 1823, http://avalon.law.yale.edu/19th_century/monroe.asp%5D%5D This kind of reciprocity is no longer possible today. China can’t say ‘we won’t take a role anywhere else for good or ill’ like the US did as it is already intimately involved in many areas of the globe. This includes dealings with those the US would rather China had no involvement due to human rights abuses such as with Sudan[[Sudanese FM reiterates Khartoum's keenness to enhance cooperation with China, Xinhua, 18/9/10, http://news.xinhuanet.com/english2010/china/2010-09/18/c_13517754.htm%5D%5D areas where China is in competition with other powers like over energy[[Michael T. Klare, China: Energy Superpower, 21/9/10, Asia Times http://www.atimes.com/atimes/Global_Economy/LI21Dj05.html%5D%5D and even in the US’s back yard, for example China overtaking the USA to become Brazil’s number one trading partner.[[Malcolm Moore, China overtakes the US as Brazil’s largest trading partner, The Telegraph, 9/5/09, http://www.telegraph.co.uk/finance/economics/5296515/China-overtakes-the-US-as-Brazils-largest-trading-partner.html%5D%5D At the same time the USA has many interests in Asia and there are other great powers in the area who could not be induced into accepting something similar to the Monroe doctrine.
It ends the patient life because he/she is already terminally ill

Terminally ill means terminally ill. This means that the patient, unless an absolute miracle happens, will die eventually regardless of how many interventions it takes to prolong his or her life expectancy. This time and money could be used to help others or cure others who aren't mortally wounded or diseased. The rebuttal presupposes that an individual needs to wait for a hypothetical existence of a treatment being developed on an assumption that decisions that are finalized is not a justification for terminating a patient's life at one's explicit consent. If decisions made in your life were to be stagnated each and every time in order for an opportunity to arise everytime, the basis for this principle would not be a good one at the very least. Wait one day, wait one week, wait one month, we'll stay back and see. An indecisiveness for something which might not exist within one's lifetime would make a claim for which things ought to be reversible or decisions ought to be remade in order for things to be "controlled" in a manner. In this respect, of the practice of "Euthanasia", death is the ultimate goal of avoidance and thus a finalized decision of upholding pain until the very last minute of life in respect to waiting for a treatment outweighs the ultimate outcome of death. The opposition makes a claim that reversibility of a decision that may be regretted later due to it being finalized is better on these grounds, however, if life was controllable in all aspects and under all possible circumstances, we were able to scroll back on our decisions, what meaningful would arise out of the circumstances for which our decisions are made on? What would the product of our actions, time and energy be? Aren't these decisions philosophically what identify us as who we are even to the extent of a life or death situation? Also, even if a cure was possible, what complications will arise thereafter? What if the patient is of old age and will die anyways but has already lived a long healthy life? It cannot be justified to deem that waiting for something which might or might not exist in a future to occur outweighs the prospect of pain. Wait for a miracle "cure", wait for a revolutionary science "discovery" to solve our problems, wait for a technological "innovation"...this line of thought may be wise in some situations but not necessarily in the case of Euthanasia.
It is not moral to end the patient's life because he has the right to live longer

Patients that are in comas and have not indicated that they wish to die have the right to continue thier lives until the natural end. Who are we to say that they should die when it is convenient to us? That should be left unto God to decide. This point should be erased. The debate specifically says "Do you agree or disagree with euthanasia or mercy killing?". What is being advocated is the right of an individual to make a decision, not to have a say or coerce an individual to make the decision to want to die. Although in some cases, involuntary euthanasia has a dark region (grey area).
Right to choose

Our legal system accepts that people have a legal right to choose when to die, as demonstrated by the fact that suicide is legal. This right is denied to those who are incapable of taking their own lives unaided. Legalising euthanasia would redress this balance. Our legal system also recognises that assisting a suicide attempt is a crime. Human beings are independent biological entities, and as an adult, have the right to take and carry out decisions about themselves. A human being decides who they spend their life with, their career path, where they live, whether to bear children. So what is the harm in allowing a terminally ill patient to decide for themselves whether they die in a hospital or in their own home? Surely a terminally ill sufferer is better qualified to decide for themselves whether they are better off dead or alive? Their disease makes them so crippled they cannot commit suicide alone. A quote from The Independent in March 2002 stated that “So long as the patient is lucid, and his or her intent is clear beyond doubt, there need be no further questions” [[ The Independent" Editiorial Make euthansia available for those who can choose it http://www.independent.co.uk/opinion/leading-articles/make-euthanasia-available-for-those-who-can-choose-it-653034.html Accessed 03.09]]. Human beings should be as free as possible and unnecessary restraints on human rights are strongly discouraged. The opposition makes an arguement of inclination. However, it ought to be rejected that people, intuitions or legal entities should advocate the death of an individual. The life an individual rests in the considerations of the consequences of an individual's actions. If we deny them this right, we make a claim that we own their life. We own the product of their time, energy and utility. This is something we must never fall into. Although it may be said from a financial sense, things aren't good; we do attempt to put human life in an invaluable scale. It may be said that human beings are precious for various reasons, but the value of an individual's life can never be determined by the state, another individual or entity. Even though life insurances are in place, the individual's self-assigned worth is what gives the individual its own worth for its very own existence.
Sanctity of life

Religious and secular morality decrees that no one has the right to take the life of another human being, A principle stated in the Quaran "[2.28] [Allah] will cause you to die and again bring you to life, then you shall be brought back to Him." This surah states that if a creator has created an individual than it p.b.u.h will decide whether you live or die and you can not take matters into your own hands.[[ University of Michigan "The Koran" http://quod.lib.umich.edu/cgi/k/koran/koran-idx?type=simple&q1=life&q2=&q3=&amt=0&size=more%5D%5D . This principle must be safeguarded by law, as moral absolutes of this kind are necessary for a functioning legal system.
A Lack of Responsbility

Ethical safe-guards may not be achieved in the time frame allotted by the affirmative. Oregon physicians, as well as the physicians of Netherland, have been given authority without being in a position to exercise it responsibly. They are expected to inform patients that alternatives are possible without being required to be knowledgeable enough to present those alternatives in a meaningful way, or to consult with someone who is. Meaning that physicians or mental health professionals are advising patients without a complete understanding of end-of-life care available to them, which again goes against the Hippocratic Oath all medical personal must take. They are expected to make decisions about involuntariness without having to see those close to the patient who may be exerting a variety of pressures, from subtle to coercive. They are expected to do all of this without necessarily knowing the patient for longer than 15 days, which is clearly not long enough to fully gain perspective on a person. Since physicians cannot be held responsible for wrongful deaths if they have acted in good faith, substandard medical practice is encouraged, physicians are protected from the con-sequences, and patients are left unprotected while believing they have acquired a new right, and ultimately defeats the purpose of legalizing PAS. [[http://www.psychiatrictimes.com/display/article/10168/54071?pageNumber=5]]
The Ethical Safeguards of PAS

To ensure that a system maintains the highest ethical standards, numerous safeguards will be implemented. To begin, The patient’s condition must be either a terminal one (meaning incurable) with no hope of recovery and death imminent (Two doctors must overlook the case to verify the diagnosis and prognosis) or suffering irreversible medical conditions that cause them suffering in ways they can no longer tolerate. Secondly, Euthanasia can only be undertaken at the request or with the permission of the patient (Oregon provides a good example by requiring two written requests at least 15 days apart, an oral request and other safeguards to ensure the capability of the patient to make such a serious decision. Also, two doctors must verify the decision-making capability of the patient.) Lastly, Doctors must perform the task of providing means and administering but only if necessary, otherwise the patient will self-administer. [[http://www.oregon.gov/DHS/ph/pas/docs/year1.pdf]]
It frees up hospital beds and resources

Just because beds in hospitals are needed by others is no reason to allow a person to die! Some can be cared for at home, or in special hospices. If we stopped caring for the terminally ill at all where would we draw the line? Is treating the elderly also a waste of resources because they are nearing the end of their lives anyway? I think that to describe palliative care as a "huge and ultimately wasteful drain on medical resources" is rather harsh! I’m not sure that families of the terminally ill would agree with you there.
The Worst Evil

A patient may accurately judge their current quality of life to be unacceptable, but adequate care would always increase their quality of life to the point where they would reconsider. In addition, there is also fear that accepting such thoughts as legitimate, rather than simply understandable, could comfort an ideology that considers some lives as being ‘not worth living’, even if the person living this life sees value in it. PAS limits the view of the patient to a mere biological mass. Palliative care providers emphasize compassion, and the will to care for the whole human being. The importance of caring for the whole individual rather than for an organ is underlined, as is the importance of interactions between psychological and physical suffering. For both PAS and palliative care, the worst evil is a poor quality of life. For palliative care providers, however, the worst evil is a poor quality of life that is an obstacle to valuing the time that is left, rather than seeking to destroy the natural life-cycle. [[http://www.psychiatrictimes.com/display/article/10168/54071?pageNumber=5]]
How to Save a Life

In addition, if there are those whose death is inevitable who would like to be put out of their suffering early, it means that doctors will have a chance to examine their vital organs to see if they can be donated. At later stages of many terminal illnesses, organs are severely weakened and, in some cases, failing - it may not be possible to use them at that point. This will help alleviate the long waiting list there is for organ donations. Thus permitting assisted suicide through euthanasia will not only put the victim out of his/her suffering earlier, but may also help save more lives. More than 102,389 men women and children are waiting for organ transplants in the US alone with only 14,203 eligible donors. PAS is an effective and ethical avenue to decrease this vast and fatal gap. [[http://www.lifelineofohio.org/donation/resources/statistics.aspx]]
It relieves suffering

There is a straight answer for this: Suffering is part of the human condition and part of life's experience. Also medication can be improved to help a person's quality of life and make their deaths as humane as possible. Futhermore even if a person is in a state of sedation they are still biologically existing and still have what some would say an obligation to live their life until its natural conclusion. i think that it is our fate and nothing happens in theis world just like that for no reason. Everything in this world happen for a reason that could be beneficial for that person but he or she may not realise it. You may say know that how if a person is suffering severly from ilness would that be a good thing for him or her ?? Bu toyu never know. I mean that i take as murder. We all say and agree that murder is something really bad and is not allowed so how come killing a person is the right thing?? Even if that person is suffering.What would you call it? Wouldn't you call it killing. I will say that life is something complicated. It is not something that we could ever realise and understand 100 percent but each and every single person lives for a reason and when someone would die i definitly don't have the choice to choose whether to kill that person or not even if he or she is suffering. Maybe yes a person would absolutely like to avoid suffering and have a relaxed life but sometimes and mostly always things don't always turn out to be exactly like what we want. So I think it depends on how a person believes in God if he or she have faith in God then they will know that this is the will of God and will take it. We can't say that there is a life with no suffering each and every person in his life have suffered in their life but it is how you deal with them that matters and not to run away because you're afraid to face them or afraid that you would suffer because they alwaus say that you will always face your biggest fears in your life. So i would never kill a person and take the blame for it my entire life as i might someday sit alone and ask myself a question, did i kill my mother??
It is murder

The first argument was removed. An appeal to a dictionary or a definition does not make it right or justified in its position. However, it may be speculated or conceived that it is not murder because the premeditated advancement of death by a person of another has been consented to in principle thereby the choice being made is a deliberate one for which one's right in its very own nature permits the condition to be moral. Secondly for describing euthansia the Germans use the term Sterbehilfe which means "help to die" so while the person and maybe society may be complicit in the "killing of a person" they are accessories and not the actual agents of the killing as they are helping a person to die rather than determining that a person should die, something that would be viewed as murder [[Collins lanugage dictionary]] .
Relatives spared the agony of watching their loved ones deteriorate beyond recognition

Even if their relatives may be suffering from watching their loved one's condition detiriorate, they have no right to either decide or put pressure on a person to end their own life because of their own sufffering. Just as it may be the individuals right to die it is also the right of the individuals right to "rage against the dieing of the light" with their support of their family so to speak. While it may be an 'agony to watch a loved one deteriorate' many will also want to spend as long as possible with their loved ones, and more than likely a family will be split on the matter meaning that the views of the family would have to have no impact on the matter.
Voluntary Euthanasia gives doctors too much power

Harold Shipman committed his crimes when euthanasia was illegal, which illustrates that psychopaths can commit crimes whatever the legal situation. Legalising euthanasia would have no effect on the 0.000001% of society who do this sort of thing. In countries where euthanasia is currently legal, such as Switzerland and the Netherlands, strict legal guidelines are in place to ensure that the process does not include such problems. All patients who request euthanasia require the diagnoses of at least two doctors to verify the terminal nature of their illness, and undergo psychological examination by these doctors and often other experts to examine the reasons for their choice. It is not a situation of "Surely it is wrong to give one or two individuals the right to decide whether a patient should live or die?"; it is one of two medical professionals deciding whether the legal parameters allow them to enact the patient’s wishes. [[ Dutch Ministry of Foreign Affairs"A Guide to the Dutch Termination of life on Request and Assisted Suicide (review procedures) Act – April 2002" p3 http://www.minbuza.nl/binaries/en-pdf/faq-2008/faq-euthanasie-2008-en.pdf%5D Accessed on 01.06.09]] It is worth noting that, at the moment, doctors can effectively use euthanasia anyway. Firstly, under the "doctrine of double effect", a doctor is allowed to give a patient, upon their request, a dose of painkilling medication which as a secondary effect speeds up the death of the patient. [[ Alison McIntyre "Doctrine of Double Effect" Stanford Encyclopaedia of Philosophy http://plato.stanford.edu/entries/double-effect/ Accessed 01.06.09 ]]Secondly, all patients have both the right to refuse treatment, and the ability to make a "living will", which doctors are compelled to consider if the patient is unable to express their wishes during illness. [[ Direct gov "Government, citizens and rights- How to make a living will-http://www.direct.gov.uk/en/Governmentcitizensandrights/Death/Preparation/DG_10029429 01.06.09]]
The relationship between Law and Medical Ethics

Laws are codifications of what morals exist in a society. Side Opposition wonders how exactly 'Medical Ethics' would be defined in the status quo anywhere in the world if these things were not defined through the law. Furthermore, most nations have ways in which the law can in fact be changed, thus giving law the ability to adapt to the specificity and multitude of problems that do exist in regards to health care. Also, without the law then attempts to even test a society with PAS wouldn't exists anyway. Simply put, the law is what safeguards patients, doctors, and everyone else in the medical field, anywhere. And still, any change in health care can directly affect not just what humans can do, but how humans think about being human (and, therefore, what rights and obligations humans should have). As issues of between medical ethics and the law come into play the importance of prudent use of law to protect health and safety becomes central. Finally, issues of social justice and resource allocation are presented more starkly in the medical care context than in any other context. [[http://academic.udayton.edu/health/syllabi/health/index.htm]]
Discrimination in Palliative Care and how PAS can end it

A inequality in palliative care in places around the world is not enough to justify its circumvention. If anything, the option of PAS not only decreases the growth of the success some palliative care has been able to prevent, but it will prevent it's growth in the future as well. Legalizing physician-assisted suicide is merely a part of the debate about improving end-of-life care. It cannot be viewed as a quick and easy fix, or a way to protect patients from inadequate care arrangements. Too many people still suffer needlessly, often because doctors and families just do not know how to serve people who are dying. The main problem lies with a lack of knowledge. Many suffer because doctors fail to provide adequate medication for pain. To legalize physician-assisted suicide would make real reform, such as better pain control, less likely. And ultimately hurts the growth of the medical industry. Without the reform of pain medication, patients end up with no prospects to live well while dying. In this scenario, making suicide an option is not offering a genuine choice but instead forcing a decision on the patient who again loses rights under this plan the affirmative have presented. [[http://www.growthhouse.org/mortals/mort2526.html]]