We have a special name, here, for a certain kind of failure to defer to the greater good—for putting a personal sense of doing right above any objective measure of the outcome. It’s called ‘moral vanity’.

What is the difference between Utilitarianism and Communitarianism? Let me explain to you based on my modest and humblest understanding by using an analogy of Ham Sandwich and Egg Sandwich. To prepare and serve a Ham Sandwich, a poor pig’s life must be sacrificed to serve the majority of the consumers—that is Utilitarianism. To serve an Egg Sandwich, on the other hand, a cheerful hen must dutifully lay an egg every day to serve the majority of the consumers—that is Communitarianism. In utilitarianism, the means is not important, as long as it produces the beneficial result (consequentialism) for the majority, then it is ethically and morally justifiable. It does not matter if you bomb the enemy’s innocent women and children, so long as it maims the enemy’s capability to retaliate, then your act is defensible for the greater good of your country. In communitarianism, however, individual life and individual contribution to the community are both important. As long as you continue laying eggs willingly and happily, you contribute to the common good of the community as a dependable and responsible hen, I mean, individual. (Danny Castillones Sillada, Inusara Journal, October 8, 2016).

A week-old baby is not a rational and self-aware being, and there are many nonhuman animals whose rationality, self-awareness, capacity to feel and so on, exceed that of a human baby a week or a month old. If, for the reasons I have given, the fetus does not have the same claim to life as a person, it appears that the newborn baby does not either.

We have examined a number of ethical issues. We have seen that many accepted practices are open to serious objections. What ought we to do about it? This, too, is an ethical issue.

It is interesting, in this context, to think again of our earlier argument that membership of the species Homo sapiens does not entitle a being to better treatment than a being at a similar mental level who is a member of a different species. We could also have said – except that it seemed too obvious to need saying – that membership of the species Homo sapiens is not a reason for giving a being worse treatment than a member of a different species. Yet in respect of euthanasia, this needs to be said. If your dog is ill and in pain with no chance of recovery, the humane thing to do is take her to the vet, who will end her suffering swiftly with a lethal injection. To ‘allow nature to take its course’, withholding treatment while your dog dies slowly and in distress over days, weeks or months, would obviously be wrong. It is only our misplaced respect for the doctrine of the sanctity of human life that prevents us from seeing that what it is obviously wrong to do to a dog, it is equally wrong to do to a human being who has never been able to express a view about such matters.

Voluntary euthanasia occurs only when, to the best of medical knowledge, a person is suffering from an incurable and painful or extremely distressing condition. In these circumstances one cannot say that to choose to die quickly is obviously irrational.