An argument from organ function only operates if you believe the process of evolution that created those organs and their "goals" are what defines human meaning

An argument from organ function only operates if you believe the process of evolution that created those organs and their "goals" are what defines human meaning. I personally believe humans derive their own meaning in life. Temporary chemical imbalances and runaway feedback loops of emotional harm can certainly lead to impairment of rational judgement concerning suicide, but that doesn't mean that if you accept the premise that humans derive their own value that there can be rational avenues to suicide. For situations like accute depression and anxiety (of which I'm intimitely familiar) are situations where I would argue ones judgement is impaired when it comes to suicide, and I don't doubt that said impairment is extrapolable to many other situations. >A lot of bad things can happen to you in a lifetime, but death is the worst, without a doubt. I think that comes down to whether you believe that A) Someone can experience a negative qualia B) Someone can rationaly predict that said living situation is now a permenant state of affairs with a high enough degree of certainty C) That death is a negative (negative only insofar as it can effect others) to neutral qualia that is still higher than and therefore preferable to an expected permenant negative qualia. I'm not of the opinion that this is something that can typically be done independently, as humans are vulnerable to a host of conditions that can impair our ability to make judgement B, and I sure as hell hope that anyone wanting to make that decision trusts the people they ask to help them make it. The protoypical example people tend to use is alzheimers victims, who are frequently (but not always) permenantly and irrecoverably (for now hopefully) distressed.