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| Andrew Coyne |
One measure of the eerie complacency of the Supreme Court’s ruling in Carter v. Canada (Attorney General) — the euthanasia case — is that it spends more time on the question of where to award the costs of the case than it does on the implications of its decision. Six pages on costs; three pages on where the hell is this all leading?
In one sense, the decision is narrowly drawn. The Court confined itself to deciding whether the present absolute ban on assisted suicide — the norm in all but a handful of countries, as it has been through most of our history — was “overbroad.” In seeking to protect vulnerable Canadians from abuse, it ruled, the law also caught in its net competent adults who had freely chosen to end their life — or rather, who had invited someone else to end it for them, a hitherto crucial distinction the Court does not trouble itself with. As such, the law encroached upon the right to “life [sic], liberty and security of the person” more than could be justified under the Charter’s “reasonable limits” clause.
Having found a way to throw out the law — did anyone doubt that it would? — the Court then refused to rule on a number of other questions put before it: whether the ban deprived the disabled of their right to “equal treatment” under the Charter, for example, or whether the harm it caused was “grossly disproportionate” to the good it did. That may seem like magisterial restraint. In fact it is a kind of myopia. For all of these questions and more are likely to be back in front of the court before long, and all of the fine distinctions on which the Court insists a new law might be constructed will then surely dissolve.
Indeed, the Court itself discards at least two of these even in the course of the ruling — again, without even pausing to acknowledge it. When most people think of assisted suicide or euthanasia (the distinction lies in whether the patient initiates the process or the doctor) they have in mind not only a competent adult, capable of giving consent, but someone suffering unbearable physical pain and in the last stages of a terminal disease, for whom suicide is no more than a way to hasten an end that is already both inevitable and near.
But that is not what the Court has in mind. First, it is clear from the ruling that the “enduring and intolerable suffering” that would confer the right to have someone kill you (with your consent, of course) is not limited to physical pain, but also psychological pain — which, besides being a murkier concept by far, raises the question of how competent the subject really is. Nor is suffering defined further: it is enough that it is intolerable “to the individual.”

























