 The issue of the permissibility of euthanasia for Foot, then, turns to issues about justice and charity (1977 [VV 44]). On her view, even when it seems better for someone not to survive, we must respect that person’s rights. Hence, on her view, involuntary active euthanasia can never be permissible. On the other hand, the right to assistance in staying alive calls upon the charity of others and not justice, except in the case of a doctor who has a contractual duty to help keep us alive. Yet even in the case of a doctor, where assistance is a matter of justice, our claim on that assistance is limited by the claims of others as well as a regard for our well-being. That is, there may come a point at which such ‘assistance’ as a doctor can offer to prolong a patient’s life does not actually confer any benefit, and in such a case, it is not contrary to justice or charity for the doctor to withhold treatment; as Foot points out, such instances of passive euthanasia are already widely practiced (1977 [VV 56]). However, she argues that it may be justifiable not to prolong the life of someone who wants to live, giving the example of a dying soldier whose life could be prolonged with a certain drug, but who would thereby face death by starvation. According to Foot, nonvoluntary passive euthanasia is permissible in such an instance.