Skimming Chapter 1, I was unimpressed by the many inaccuracies. Those are not all the pedantic kind, but rather directly opposite on essential points.
For example, it claims that Confucianism bans suicide, because it deprives the ancestors of veneration. In fact, ancestral veneration is not a strong part of Confucianism, which (at least since the Han dynasty) generally avoids speaking of anything supernatural, including ancestral spirits. If we go back to the Analects, there at a few cases of suicides praised, as they were done to uphold proper conduct.
> 齊景公有馬千駟,死之日,民無德而稱焉。伯夷叔齊餓于首陽之下,民到于今稱之。其斯之謂與?
> The Duke Jing of Qi had a thousand teams, each of four horses, but on the day of his death, the people did not praise him for a single virtue. Bo Yi and Shu Qi died of hunger at the foot of the Shou Yang mountain, and the people, down to the present time, praise them. Is not that saying illustrated by this?
In general, Confucianism disapproved suicide not because it deprives ancestors of veneration, but because it is not the proper conduct -- it violates the cosmic laws of behavior. The proper conduct requires one to care for one's parents, to bring up one's offsprings, to serve the bureaucratic supervisors, etc. Suicide breaks all these obligations.
It claims that Islam considers the modern suicide bombers as martyrs, when the majority of Islam people consider them sinful and "not real Muslims".
I went through Chapter 2 quickly, and decided to stop.
Also, the author is probably against euthanasia, but he is keeping his objectivity moderately well.