For example, one the one hand we have a risk, a possibility, the seriousness or likelihood of which is yet to be determined. Whereas on the other we have a certainty, because the right to die could necessarily only be deployed by an individual once the criteria 'wanting to die but being unable to do so' was in play.
This is untrue. You have one idea of what AD should mean, as this thread shows other people have much wider reaching ideas of what it should be. You can not guarantee that your version would be the version implemented.
It is not a certainty that any one person will have an unpleasant death.
And we are not in a position to know how many people do die in suffering because all the avenues to prevent the suffering have not been explored.
Re finances - you call it an 'enormous project', but why? Why would it be any bigger than, for eg, the project of allowing acupuncture on the NHS?
Clear it would be nothing like implementing acupuncture.
It is far more complicated, requires more staff, greater training, more infrastructure, more monitoring, more expensive equipment, the drafting and ratifying of legislation- and the potential for harm is enormous when compared with acupuncture.
Do you have evidence for the latter? Your former points are circular/rely on a belief in the absolute sanctity of life.
Not at all- as I’ve said life isn’t sacred except to the person living it.
The evidence is obvious- go and look at places it has been implemented and what has happened. The information is freely available to anyone who cares to look.
I was referring to the psychological torture of wishing to die, likely in unbearable pain, but being unable to do so - not the psychological torture of fearing death. As I think you know
Your post was unclear.