Letters to the Editor - Volume 3, Number 3
Volume 3 , Issue 3
(Jan, 1990 | Kislev, 5750)
To the Editor: I found Rabbi Bleich's statements on brain death (Jewish Review,
Vol. 3, No. 2) quite interesting. However, I'm afraid that he's guilty of a few
serious misconceptions. He states that the
push towards adoption of neurophysiological criteria
for determination of death came solely as a result of a need to salvage organs
for transplant. While this is partially true it is not the main part of the
story. After all, none of those who accept brain death criteria accept that it
is all right to kill one person to save another. The fact is that there has
been a growing acceptance of the belief that what makes a person a person,is not his body or his bodily functions such
as breathing, blood circulation and so forth, but rather his mental functions and personality. A
person's mental functions are dependent upon that person having a functioning
brain. Without a functioning brain, he is like a chicken without a head. The clearest
example to show this is the brain transplant example discussed by Rabbi Bleich in the interview. If Reuven's
brain were destroyed and Shimon's brain were put into Reuven's
body, the resulting person would be Shimon. If you woke him after the surgery
and asked him who he was and what had happened, he would, without a doubt,
reply, "I am Shimon, and I've just
received a body transplant."
Contrary to what Rabbi Bleich says, the case is not
analogous to that of the dybbuk. A dybbuk doesn't destroy its victim's brain and
personality. It simply takes control of him. After the dybbuk
leaves, Reuven's personality would reemerge. On the
other hand, with a brain transplant Reuven's
personality is destroyed with his brain. To give another example of why heart
function and respiration are not significant as criteria for determining Reuven's life, if Reuven's heart
and lungs were removed from his body and kept functioning with medical
technology, that beating heart and breathing lungs contained in a jar would
certainly not be Reuven. Rabbi Bleich says that if there is no heart beat and no breathing
he is willing to accept that a person is dead even if that person has brain
waves. He thinks nothing important follows from this and that there are no such
patients, but that is false. There are many such patients. When a health care
provider does cardiopulmonary resuscitation (CPR), it is usually because the
patient has no heart beat or respiration. Does Rabbi Bleich
believe that the health care provider who does CPR is bringing a dead person
back to life? Why is all of this
important? First the feasibility of developing mechanical organs that will
allow persons to live normally is very slight. We have already seen the
tragedies of the Jarvis mechanical heart. Further, there is a desperate need
for donated organs. These organs must be kept in the donor as long as possible.
No one is suggesting that we kill an innocent person to ?harvest? his organs.
What many reasonable individuals are saying, is that, at the very least, it is
a mitzvah for a person to save another, not by giving up his own life, but by bequesting his organs to be used after he is dead. J. Cantor Ph.D New York University
Medical Center |