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Because suffering almost always imposes itself on us during life, and especially at the end of life, it can be helpful to reflect on the need to accept some personal suffering as we die, even as we recognize the importance of palliative steps and other comfort measures.

In July 2014, police found the body of 18-year-old Conrad Roy inside his truck in Fairhaven, Mass., having died from carbon monoxide poisoning.

Children require extensive support and protection to meet their physical, emotional, and spiritual needs. They are uniquely dependent on their parents because they are particularly vulnerable. Often they are unable to speak on their own behalf or effectively defend themselves from various forms of exploitation.

Most people recognize the importance of obtaining consent before retrieving organs from the bodies of deceased persons. They also understand the necessity of showing respect for those bodily remains following death.

A few years back, I gave a talk entitled “Thinking Through the Transgender Question” at a local parish. In the audience were several individuals supporting the transgender movement. During the question-and-answer session, one of them, a young woman, raised this difficulty: “If someone wants to transition, how does that hurt anybody else? If my friend wants to be transgender, how would that harm any of us?”

I remember a conversation I had with a married Catholic couple a few years ago. They were feeling lost and desperate over their inability to conceive a child. They were casting about for options. They understood there were moral concerns with doing in vitro fertilization, though they weren’t sure about the specifics, so they asked: “Would it be OK for us to do IVF as long as we don’t make any extra embryos and we’re careful to implant all the ones we make?”

Whenever we make small exceptions to universal moral rules, we shouldn’t be surprised that the rules themselves can be quickly undermined. Establishing an “exception” in one case makes people think they’re due an exemption for their case as well. Certain norms of moral behavior, however, do not admit of any exceptions, and we risk undermining morality altogether if we don’t recognize them. Moral norms governing the protection of human life are one such example.

In November 2018, a Chinese scientist named He Jankui (known to his associates as “JK”) claimed that he had successfully produced the world’s first gene-edited human babies using “gene surgery.” The twin girls, he said, were born somewhere in China with a modified gene that makes them immune to infection from HIV, the virus that causes AIDS. A special DNA splicing technique called CRISPR/Cas 9 was used when they were embryos to make the edits. In a series of short videos posted on YouTube, JK offers an explanation of, and justification for, what he did.

Americans have long been disturbed by the fraud and waste that often surrounds the federal government’s use of their tax dollars. They now have further reason to be up in arms because of the way those tax dollars support the practice of abortion, even though such support, technically speaking, remains illegal.

Almost 2 million Americans are now addicted to opioids. The National Institute on Drug Abuse notes that more than 100 people die each day in the U.S. from opioid overdoses. This unprecedented level of abuse — which involves not only heroin, but also prescription pain relievers such as OxyContin, Percocet, morphine, codeine, and fentanyl — has become a national crisis. Reportedly, about 80 percent of heroin addicts first misused prescription opioids. Yet for many patients, no pain-relieving options more effective than opioids exist. Figuring out how to use these powerful pharmacological agents in an appropriate and ethical manner is urgent and imperative.

Often we envision donating our organs after we are dead, but we can also choose to become an organ donor while we are alive if we share part of our liver or donate one of our kidneys. The proposal to give one of our two kidneys away, though, does raise some ethical and safety concerns. There can be long-term risks for the donor. Donating a kidney, moreover, would not be therapeutic for us — only for someone else — and in fact might slightly increase our own risk for experiencing renal failure in the future.

Superheroes attract us. From Greek gods to Superman and Spiderman, our fascination with the awesome deeds of superheroes beckons us to become masters of our own destiny. Yet even as we enjoy the fantasy of acquiring Promethean powers to combat our enemies and conquer evil, we have legitimate misgivings about mere mortals taking on god-like powers in real life. We are concerned about those who play with fire just like Prometheus did, at the risk of harm and great destruction. Today, as modern medicine tries to rebuff death and control our humanity in ever more sophisticated ways, new temptations arise that challenge us to choose between life and death, between living in reality and living in a fantasy world where we elevate ourselves as “masters of our own destiny.”

A comprehensive 2015 scientific review found medical marijuana to be useful only for a small number of medical conditions. Writing in the Journal of the American Medical Association, an international team of researchers found scant evidence to support broad claims for the drug’s effectiveness.

Recent news articles exploring the post-#MeToo world of romance have noted the phenomenon of cellphone “consent apps,” allowing millennials to sign digital contracts before they have sex with their peers, sometimes strangers they have just met. Many of these apps are being refined to include a panic button that can be pressed at any time to withdraw any consent given. Lawyers reviewing the practice, as might be anticipated, have urged caution, noting that consent apps are not able to provide definitive proof of consent, because feelings may “change throughout an evening, and even in the moments before an act.”

Most people still remember the story of Nadya Suleman, dubbed “Octomom,” a single woman who used in vitro fertilization to become pregnant with eight babies simultaneously. Suleman had asked her fertility specialist, Dr. Michael Kamrava, to implant at least a dozen embryos into her uterus, leading to the birth of the famous octuplets in 2009. Dr. Kamrava’s medical license was later revoked by the California Medical Board. In commenting on the case, Judith Alvarado, deputy attorney general in California, concluded that Kamrava had acted “like a cowboy” in ignoring fertility industry guidelines.

At its core, the idea of a “wrongful birth” claim is unreasonable and ethically incoherent. Parents who bring these lawsuits against obstetricians and hospitals claim that medical professionals should have detected a particular disease or defect in their unborn baby through prenatal testing and informed them about it. Had they been given this information, their argument continues, they would have chosen to abort their baby, rather than spending years of their lives caring for a less-than-perfect, possibly infirm child. Wrongful birth lawsuits enable the parents to seek legal redress, often in the form of multi-million dollar settlements.

Each year human immunodeficiency virus (HIV) infects about 50,000 people in the United States, and more than 2 million worldwide. Reducing the number of infections with this virus, which causes AIDS, is a high priority for public health officials. Some strategies to reach this goal, however, raise significant moral concerns.

In recent years we have witnessed a growing tendency to promote suicide as a way of resolving end-stage suffering. Physician-assisted suicide is now legal in a handful of states and a number of other jurisdictions are considering laws to legalize the practice.

A major study published on Dec. 7 in the New England Journal of Medicine concludes that hormonal contraception increases the risk of breast cancer for women. The research used all of Denmark as its sample, following nearly 1.8 million Danish women of childbearing age for over a decade.

In an August 2015 column in The Washington Post, George F. Will argued in favor of physician-assisted suicide, summing up his perspective this way: “There is nobility in … affirming at the end the distinctive human dignity of autonomous choice.”