Even people being tortured have enjoying more pleasure than those who are dead. Even the worst life is infinitely better than death. Emotional pain does not seem to be as painful as physical pain which sometimes causes agonizing screams. If anyone would be better off dead, it is people suffering agonizing pain and screaming and begging for death, which Euphemia was not doing. And even some of those unfortunates are sometimes mistaken about being better off dead.
I do not believe that anybody is better off dead under any circumstances. However, suppose that we agreed that some people might sometimes be better off dead under some circumstances. Then what would be the decision process to decide when someone is better off dead? It would seem obvious to demand that the person in question should think that he or she or it needs to die, and asks to be killed.
But sometimes someone might wish for death and later be glad that he didn't die, and realize that he made a mistake in the long term when he begged for death.
One of my early childhood memories is of a seeming endless unhappy night in a hospital bed. That night seemed so long that the rest of my life might almost seem like a happy dream that I might wake up from to find myself back in that hospital bed.
That was not an unusual experience. Many of my readers can remember similar experiences. And if they can remember similar experiences, like me they can try to imagine experiences that are ten times as unpleasant, or a hundred times, or a thousand times, or ten thousand times. And know that real people have suffered through such experiences so much wore than we have.
How many millions and even billions of sick and injured and wounded men and women and children have suffered not merely what I suffered that night, but pain and misery tens of times as intense, or hundreds of times as intense, or thousands of times as intense, and not just for one night, but for several days and nights, or for weeks, or months, or years, before they died or recovered? How many millions and billions of persons have had black periods of pain and despair in their past, periods which seemed so endless at the time that they sometimes feared that their years of happier life afterward were just a pleasant dream from which they might wake up to find themselves back in their time of horror?
About 12,693 Confederate soldiers were wounded at Gettysburg, about 0.177 or 1 in 5.6 of the 71,699 engaged, and about 0.0084 to 0.021 of the 600,000 to 1,500,000 who served in the rebel army, or 1 in 47.2 to 118. 8,174 Confederate veterans attended the 50th anniversary reunion in 1913. If they came equally from all Confederate units between 58.66 and 171.65 of them would have been wounded at Gettysburg. If they were all veterans of Gettysburg about 1,446.7 of them would have been wounded at Gettysburg, Of course other rebels wounded at Gettysburg were alive who did not attend in 1913, and probably half or about 6,000 of the Confederates who were wounded at Gettysburg were still alive thirty years after the battle in 1893 or forty years after the battle in 1903.
And it seem probable that most of them were glad to be alive and thankful that they survived during most of the time they survived.
but on July 4th and 5th, 1863, many of them were not so happy to be alive, as General Imboden related in Battles and Leaders of the Civil Warhttp://ehistory.osu.edu/osu/books/ba...w.cfm?page=424
in his account of escorting the seventeen-mile-long wagon train with the supplies and the wounded over a mountain road between Cashtown and Chambersburg.
After dark I set out from Cashtown to gain the head of the Column during the night. My orders had been peremptory that there should be no halt for any cause whatever. If an accident should happen to any vehicle, it was immediately to be put out of the road and abandoned. The Column moved rapidly, considering the rough roads and the darkness, and from almost every wagon for many miles issued heart-rending wails of agony. For four hours I hurried forward on my way to the front, and in all that time I was never out of hearing of the groans and cries of the wounded and dying. Scarcely one in a hundred had received adequate surgical aid, owing to the demands on the hard-working surgeons from still worse cases that had to be left behind. Many of the wounded in the wagons had been without food for thirty-six hours. Their torn and bloody clothing, matted and hardened, was rasping the tender, inflamed, and still oozing wounds. Very few of the wagons had even a layer of straw in them, and all were without springs. The road was rough and rocky from the heavy washings of the preceding day. The jolting was enough to have killed strong men, if long exposed to it. From nearly every wagon as the teams trotted on, urged by whip and shout, came such cries and shrieks as these:
"O God! why can't I die ?"
"My God ! will no one have mercy and kill me ?"
"Stop Oh! for God's sake, stop just for one minute; take me out and leave me to die on the roadside."
"I am dying! I am dying! My poor wife, my dear children, what will become of you ?"
Some were simply moaning; some were praying, and others uttering the most fearful oaths and execrations that despair and agony could wring from them; while a Majority, with a stoicism sustained by sublime devotion to the cause they fought for, endured without complaint unspeakable tortures, and even spoke words of cheer and comfort to their unhappy comrades of less will or more acute nerves. Occasionally a wagon would be passed from which only low, deep moans could be heard. No help could be rendered to any of the sufferers. No heed could be given to any of their appeals. Mercy and duty to the many forbade the loss of a moment in the vain effort then and there to comply with the prayers of the few. On ! On ! we must move on. The storm continued, and the darkness was appalling. There was no time even to fill a canteen with water for a dying man; for, except the drivers and the guards, all were wounded and utterly helpless in that vast procession of misery. During this one night I realized more of the horrors of war than I had in all the two preceding years.
If somewhere between one percent and fifty percent of all the wounded men at Gettysburg were in the wagon train and were begging for death that would be about 127 to 6,346 men. And probably about half of those hundreds or thousands of men begging for death survived until 1893 or 1903 and were mostly happy to be alive and glad that they hadn't been killed to put them out of their misery. Some of them would have survived to attend the 1913 reunion and even into the 1920s.
And how many thousand and millions and billions of men, and women, and children have suffered pain too intense to bear and wanted to die, but physically couldn't kill themselves or get someone to do it, and so had to bear the unbearable pain until they died or recovered and lived happier lives and no longer wished that they had died during their periods of pain?
The example of the wounded rebels in the wagon train begging for death, most of whom recovered and lived reasonably happy lives for decades, shows that even people who are screaming in pain and begging for death can have a brighter future and be glad that they were not killed in answer to their pleas. And they are just a small sample of all the countless thousands and millions of people in history who have begged for death but survived to live a better life and be glad that they had not been killed.
And Euphemia was not giving even that sometimes deceptive form of evidence that she might be better off dead when Lelouch shot her.
Euphemia was not writhing and screaming in pain and begging to be killed when Lelouch shot her. She did not seem to be experiencing intense emotions, positive or negative, when Lelouch shot her. If it is ever right to kill someone who is suffering intense physical pain to put them out of their misery, Euphemia was not one of those persons. Lelouch had no evidence that she was suffering intense pain at the moment. Lelouch could only speculate how happy or unhappy she might be in the future if not killed.
And even if she had been screaming and begging for death when Lelouch shot her, the account I quote from General Imboden, one of no doubt countless thousands of examples recorded in history, shows that often people begging for death get over their pain and later are glad to be alive. Remember that emotional stress and sorrow and guilt rarely cause people to loose control and scream in agony the way intense physical pain does, and thus can be estimated to be much easier to bear than intense physical pain.
Did Lelouch have a policy of "When in doubt, kill"? If so he was evil. Did Lelouch have a policy of killing everyone who had even the slightest chance of suffering a fate worse than death if not immediately killed, even someone who might have only one chance in ten thousand of suffering a fate worse than death if not killed now? Did Lleouch believe that it was better to needlessly kill 9,999 people who were not going to suffer a fate worse than death, than to run the risk of not killing the one person in ten thousand who would suffer a fate worse than death if not killed? If so, Lelouch was trigger-happy, to say the least.
The idea that Euphemia's death was justified because of the possibility that she might have been miserable for the rest of her life is no more sensible than believing that everyone in the world should be killed right now because anyone in the world might sometime the future start to be miserable and unhappy for the rest of their life.