di Ilaria Donatio Ramòn Sampedro, scrittore spagnolo tetraplegico a causa di un incidente, passò il resto della propria vita a lottare per ottenere il suicidio assistito. Alla fine, chiese a una sua amica di essere avvelenato col cianuro: fine orribile, told with skill by Alejandro Amenabar, in the beautiful film "The Sea Inside."
When Sampedro still fighting for recognition of the right to euthanasia, said more or less these words: "The best weapon at the disposal of the powerful to subjugate the other is the imposition of fear of pain." Power and disease. Power and death.
To read this key in the debate - the legislative and media - who joined and then followed the history of human Eluana, everything becomes clear: even the bill "scam" on the bioassay, in discussion to Room - the one that pretends to regulate the manner in which to give "guidance" for the time of the end of life, save, then, establish that the doctor is not obliged to follow them - suddenly makes sense. What emerges in the pages fine intense and rigorous, of "The Last Days of Eluana," a book written for four hands - in editions of Image Library - by Amato De Monte and Cynthia Gori: the first anesthetist at the head of ' team that took over Eluana in his last days of life, the second, one of the nurses who attended.
is not, therefore, two intellectuals who disperses bioethics, law and morality, values \u200b\u200band end of life, but of two health workers who attended, washed, and Eluana accompanied his body to the clinic "The Quiet" in Udine, until they were suspended medical treatment that kept alive. And until, as he says Amato De Monte a Beppino Englaro, announcing the death of her daughter after 17 years in a vegetative state, Eluana was not "liberated". A chronicle no chipped edges, with the observation, everyday acts in the service of a body without a more conscious life, of real participation: Cynthia Gori, that of bodies waiting to go off has assisted dozens, hundreds, in the face of that young woman has had to ask, "But how you can cheat so the Italians and play with their feelings? "as they can pass off" the feeding tube for nutrition "as something natural?
In fact, Eluana at the end of his life, was painted in the press and politicians of the "pro-life party" - which served as odious label to distinguish the others, those of the "party of the right to die" - like a sleeping beauty, still young and a victim of a spell: you said it was even able to continue a pregnancy or capable of drinking a milkshake. In fact, the only one to defend "the intimacy his daughter, "writes De Monte, was Beppino father: he did" like a lion and it does not show the appearance even when this would benefit the cause. "
How and why, "the era of privacy", a value that seems to be invaluable to this the government majority, you agree to "allow the invasion of the body in the absence of or against the will of the individual? If you ask, at some point, Amato De Monte, who said he can not "neglect the capacitance of the legislators on the clinical effects of the obligation forced to nutritional treatment." Requirement provided for decision all’esame di Montecitorio, e nodo principale che metterebbe in disaccordo tutti: un esempio? Le possibili “difficoltà cardio-respiratorie” che, accelerando il processo di morte, lo renderebbe “addirittura più angosciante”. Come si spiega, dunque, questa “espropriazione della morte”? Si chiede Antonio Cavicchia Scalamonti, sociologo e tanatologo che, riflettendo sul lavoro di De Monte e Gori, cita il famoso saggio di Geoffry Gorer, scritto nel 1955: “La pornografia della morte”, in cui lo psicoanalista e sociologo dimostra come, nel mondo occidentale, la morte sia diventata qualcosa da mettere da parte, da esorcizzare, come se si trattasse di un elemento di cattivo gusto, A new taboo that went to replace the sex. "We convince ourselves," says Scalamonti, "that death is not within us, but comes from outside, it belongs to us" and when "someone chooses its end, as Mario Monicelli, caused a scandal" replaces the suicide death in us. It breaks the spell. Hence the faith in science: "People die of disease," says Scalamonti, "and therefore, in principle, the bad - sooner or later - is something that could heal, thanks to scientific research." And science is only able to give us immortality. Yes, the very idea of \u200b\u200bthe Judeo-Christian matrix, explains the sociologist's view that "life without immortality is life without meaning."
course, it is interesting to note that the same Catholic Church, which condemns suicide and, in general, every act of self-determination of each on their own lives, accept the word of God in the words of Jesus, as reported In the Gospel according to John: "This is my Father love me, because I lay down my life, then take it again. No one takes it from me, but I lay it down. " It has been accepted as the foundation of their religious body, the sacrifice of Christ.
Back to the topic of power and its relationship con la fine della vita. Chi può vantare una tale autorità sulla vita di un’altra persona, tanto da deciderne le sorti? Un’autorità laica o, piuttosto, una religiosa possono arrogarsi un tale diritto? Il libro sembra rispondere no a questa domanda cruciale.De Monte sostiene che, se per legge, passasse l’idea che l’“idratazione corrisponda a pane e acqua”, allora si ritornebbe al Medioevo, e l’unica arma sarebbe la “disobbedienza civile”.“Che vuoto lascia una figlia che impiega 17 anni per morire?” si chiede, alla fine alla fine del libro, Cinzia Gori, pensando a papà Englaro.
Lo stesso vuoto, che tutti i children leave in the lives of those who created them. Perhaps a little 'deeper.
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