Obviously, this is intended as drush, and nobody would bring a raya le'halacha from here, but the concept would seem to extend to anyone whose behavior contributed to their death. If so, if someone knowingly engages in unwarranted risky behavior (that is not דרך כל הארץ), such as one who is very obese due to overeating, or a person that smokes excessively, or a rock climber, may Hashem preserve them all, but if רחמנא ליצלן Hashem does not, one might cite the Baal Haturim as proof that one should not eulogize them. I'm pretty sure that nobody is going to change his behavior for fear of not getting a nice hesped, and acute depressive disorder might remove some of the halachic stigma of suicide (Chasam Sofer on YD 345), but if you want a frum excuse to not go the hespeidim, now you have one.
I didn't put this paragraph in before Friday because I didn't want to spoil a nice Shabbos table vort with morbid musings. But now, what I would like to think about is this: Why are we not maspid a suicide? Is it because of the gravity of the sin, the affront to the will of the Ribono shel Olam, in which case there are other sins for which a person would be similarly punished by silent funeral? Or is it specific to suicide; the person chose to die, and so he doesn't deserve to be honored by being spoken well of at the time of that death. The reason I ask is because if it is because of the gravity of the sin, I find it hard to equate outright suicide with recklessness. I can't imagine that any sort of negligence or recklessness would be viewed with the same severity as specific intent to end one's life. If it is because of choosing to die, it's still hard to equate our case with outright suicide, but at least it is under the same rubric. But in any case, the Baal Haturim's use of the Tosefta is a chidush to me, unless he means that since K'chut hasa'ara, she needed this absence of kavod for kapara.