By contrast, omnivores, showed greater responses to human negative valence scenes in the ACC (together with reduced amygdala activation), suggesting that self-relevance and emotion control mechanisms were more specifically engaged by viewing suffering conspecifics than suffering animal beings.
If, however, harsh treatment inflicted in connection with a crime counts towards the size of the punishment, then we seem to be thrown back onto the sort of view about suffering rejected in section 4.3.3, the view that what matters is how much a person suffers, whether or not the suffering was inflicted as part of a punishment.
In a 1997 article in The Atlantic, he argued against doctor-assisted suicide and euthanasia, warning it would "become the rule in the context of demographic and budgetary pressures," and "would make us want to extend the option to others who, in society's view, are suffering and leading purposeless lives" — concerns reflecting the exact opposite of the views his critics now ascribe to him.
Rouault, too, did not entertain his view of suffering from a safe and comfortable distance (nor did most of his spiritual mentors, like the writer Bloy).
Powerful factions on both sides of the war are confident that they enjoy the military momentum and question the point of negotiating at a time when the enemy, in their view, is suffering unprecedented hardship.
Adapted by Shawn B. Hirabayashi from a Japanese folk tale, the play juxtaposes the traditional Buddhist view that suffering must be accepted as inevitable with the more contemporary notion that human anguish should be alleviated whenever possible.
From there, it would be an easy slide to euthanizing the incompetent: "Comfort would make us want to extend the option to others who, in society's view, are suffering and leading purposeless lives".
Some of the problems with the view that suffering itself is what a retributivist should care about have already been mentioned.
These two verses give the key to changing one's view of suffering.
