Thursday, September 14, 2017

2017 Euthanasia Symposium - October 28, 2017


Join us for the 2017 National Euthanasia Symposium. 

It is an opportunity for us to learn from each other and network with like-minded people. It is happening this year on Saturday, October 28 from 9 am - 5 pm at the Best Western Premier Toronto Airport Carlingview Hotel. 

You can register online (Registration link) or you can also register by calling the EPC office at: 1-877-439-3348 or by emailing info@epcc.ca. 

Dr. Mark Komrad
The cost for the Symposium is $50, and includes lunch. 

New this year, we are live streaming of the Symposium to enable anyone to watch the Symposium live, anywhere in the world. We will send you the link and code to log in for only $30.

We have arranged for many amazing speakers:


Dr. Mark Komrad is an American professor and psychiatrist who will speak about opposing euthanasia for psychiatric reasons. He has written a book on how to convince troubled family members, loved ones and friends to get psychiatric evaluation and treatment. Mark specialized in medical ethics in mental health care.


Jen Romnes
Jen Romnes is an artist, author and advocate who will speak about her personal experience opposing euthanasia. Jen has recently released her second book entitled Entangled 2: Betrayed From Within which continues the story of how she fought to protect her Mom from abuse. Her advocacy focuses on protecting people who become vulnerable due to diseases like Alzheimer’s.

Dr. Jacqueline Abernathy
Dr Jacqueline Abernathy is Assistant Professor of Public Administration at Tarleton State University in Texas and an end-of-life researcher. She will talk about her analysis of the defeated assisted suicide legislation in the US.


Kevin Dunn
Kevin Dunn is a movie producer who co-produced The Euthanasia Deception and many other documentaries for social change. Kevin is currently working on two new films for EPC and will speak on the topic of using media to drive social and cultural change.

Taylor Hyatt
Amy Hasbrouck, President of EPC and Taylor Hyatt, Policy Analyst and Outreach Coodinator for Toujours Vivant-Not Dead Yet will speak about the federal debate on expanding the euthanasia law in Canada from the perspective of people with disabilities.
 

Dr. Ramona Coelho
Dr. Ramona Coelho, a Medical Doctor in London, Ontario, will be speaking on physicians' conscience rights. 


Charles Lewis, a former columnist with the National Post and a member of the EPC Board, will be speaking about the need to care for and protect people from euthanasia.

Amy Hasbrouck
EPC President.
When booking your room at the Best Western, be sure to mention you are attending the Symposium to get the special conference rate of $109 (includes breakfast). Visit their website at www.bwptorontoairporthotel.com or call: 1-800-780-7234.


Please share this information with any family members and friends who may be interested in learning more about how they can better resist the practice of euthanasia and assisted suicide in their community. We need you to become more involved in our work to create positive change.


For more information call: 1-877-439-3348 or email: info@epcc.ca
  

Wednesday, September 13, 2017

“World Suicide Prevention Day” Omits Disabled Population



September 11, 2017
Taylor Hyatt – Policy Analyst & Outreach Coordinator, 
Toujours Vivant-Not Dead Yet

September 10th, was World Suicide Prevention Day. The decision to end one’s own life should always be met with sorrow and grief; every effort should be made to prevent human beings from reaching that level of despair. However, our society seems to make an exception for old, ill and disabled people.


Disabled people encounter a variety of obstacles to living secure, fulfilling and independent lives compared to the general population. There is a shortage of affordable and accessible housing, as well as home-based assistance services. Many people end up being forced into institutions as a result. These environments severely restrict residents’ personal freedoms, while unsanitary conditions and unhealthy practices may rise to the level of inhumane treatment. People with disabilities are also more likely to be unemployed or live in poverty. Income supports often do not cover basic living expenses. Moreover, correcting any of these problems is commonly thought to be a burden. It’s no wonder that some wrongly believe it is better to die than be disabled.

When suicidal tendencies become obvious, self-destruction is assumed to be a reasonable choice because a disability is present. Should the person seek help, medical professionals overlook typical sources of stress. Instead of investigating the underlying problems – strained relationships or social isolation – the person’s behaviour is assumed to be motivated by the disability, and therefore rational. For people with mental health issues, the wish to die may even be a symptom of their condition. In fact, the Canadian Mental Health Association (CMHA) released a position paper this week stating that assisted suicide solely for psychiatric disabilities “should remain illegal” for this reason. People with all kinds of disabilities are therefore at greater risk of suicide. This situation cannot be overlooked.

To make matters worse, the Canadian government legalized “medical aid in dying” or “assisted death” last year. The procedure should be called by its true name: assisted suicide and euthanasia. A false distinction between two “types” of suicide has been created. Current suicide prevention efforts disregard the legally-sanctioned form in an effort to avoid limiting personal choice. This approach makes no sense. Whether or not you are disabled, and whether or not you engage medical professionals to participate in your death, suicide is suicide.

Suicide prevention should apply equally to everyone – including and especially people with disabilities. Until that happens, we will be denied our rights to self-determination and full participation in society.


www.tvndy.ca / info@tv-ndy.ca / 450-921-3057

Tuesday, September 12, 2017

Euthanasia and assisted suicide - contagion and corruption of compassion.

By Alex Schadenberg
Executive Director - Euthanasia Prevention Coalition



Arthur Goldberg and Shimon Cowan have written an excellent analysis of euthanasia and assisted suicide laws from the point of view of Jewish scholars. The article: The contagion of euthanasia and the Corruption of Compassion was published in Public Discourse on September 11.

Goldberg and Cowan write about the issue based on several topic areas. They start their article by referring to the quick expansion of euthanasia "MAiD" in Canada.

In Canada, “natural death” must be “reasonably foreseeable” before a doctor may euthanize a patient. In spite of such statutory language, in A.B. v. Canada, a case decided this June, the Court judged that the anticipated natural death need not be “imminent”; it need not even be “connected to a particular terminal disease or condition.” Rather, Justice Paul Perell concluded, “what is a ‘reasonably foreseeable death’ is a person’s specific medical question to be made without necessarily making, but not precluding, a prognosis of the remaining lifespan.” Physician-assisted suicide may go forward as long as a medical professional considers “all of a particular person’s medical circumstances.” One wonders in what sort of case death would not be reasonably foreseeable, under this loose standard. 
The foundation for this decision was an earlier Canadian Supreme Court case, Carter v. Canada. It overturned the law that criminalized both the assisting of another’s suicide and the consenting to one’s own death, on the grounds that the law “unjustifiably infringed” upon the rights and freedoms of “competent adult persons.”
Goldberg and Cowan then write about the Contagion of euthanasia:
One vector for the contagion of euthanasia is the vagueness of the terms in which the conditions for termination of life are expressed. Alex Schadenberg, International Chair of the Euthanasia Prevention Coalition, provides a couple examples.  A.B. v. Canada, the case cited above, arose because the petitioner’s doctor was unwilling to execute a woman with excruciating osteoarthritis, fearing that if he did so, he might be charged with murder. If the requirement that death be “reasonably foreseeable” is supposed to rule anything out, it probably should rule out killing someone with painful, non-terminal arthritis—yet the court found some way to justify the killing. Schadenberg also points to a case of a young man in a Vancouver nursing home who was diagnosed with a neurological disease and struggled to “find a cure with massive doses of vitamins.” Nowhere near dying, this man was nevertheless killed by a Vancouver physician. 
The spread of the contagion is facilitated by financial motives also. Insurance companies, trying to save money, often seek to replace sanctity of life with so-called quality of life. Dr. Brian Callister, an associate professor at the University of Nevada School of Medicine and former head of the State’s Medical Association, attempted to transfer two patients to hospitals in other states, so they could receive potentially life-saving treatments unavailable in Nevada. His patients were denied insurance for their transfer and treatment. The insurers asked: “Have you considered suicide?” Speaking from personal experience, Dr. Callister says, “Assisted suicide changes the way we care for patients. It creates a dangerous segue to perverse incentives for insurance companies and there’s no going back from that.” 
But Dr. Callister’s experience is not isolated. Stephanie Packer, a vibrant mother of four from California, suffers with scholoderma, a terminal condition. She was advised by her insurance company to seek a prescription from her doctor for a lethal medicine that would only cost her a $1.20 co-pay, instead of granting her the financial assistance she sought for life-affirming treatments at UCLA.
Goldberg and Cowan then examine the question of the Psychological Contagion of Suicide:
On his Fox News show, Tucker Carlson highlighted the negative effect of 13 Reasons Why, a Netflix show, on two teenage girls in California. According to their parents, the girls committed suicides after “bringing” on episodes of the show. They blamed their children’s deaths on the show’s glamorization of suicide, its presentation of suicide as a response to the stresses of teenage life. 
It is perhaps no accident that Oregon, the first state to legalize assisted suicide, has a general suicide rate some 40 percent higher than the American national average. Whether legal “assisted suicide” fueled the State’s culture of suicide, or was fueled by an otherwise existing culture of suicide, the Oregon experience at least suggests that suicide as a culturally accepted “value” and legislation permitting “assisted suicide” go together.
The authors then examine the issue of conscience rights. They wrote:
Permitting euthanasia does not just harm those who are killed. It also harms those who are forced to kill, or else suffer legal consequences or be forced from a profession. Legislation implemented in Ontario—and similar legislation proposed in Victoria, Australia—forces physicians who oppose personal involvement in euthanasia or “assisted suicide” to “effectively refer” their patients to another physician who will kill. “Effective referral” is defined as a referral to carry out the purposes of the Act. That means a specific referral either “to someone who will do it or someone who will arrange it. Either way,” EPC Chair Alex Schadenberg explains, “it’s a referral for the purpose of death.” It thus denies conscience rights to medical professionals who do not understand killing their patients to be part of their craft. 
In the view of Larry Worthen, executive director of the Christian Medical and Dental Association of Canada, when doctors are told they must send their patient to an executioner, “we are being forced to violate our deeply held religious beliefs. Effective referral and participating in assisted death are morally and ethically the same thing. This forces people of conscience and faith to act against their moral convictions and threatens the very core of why they became physicians, which is to help to heal people.” 
Dr. Mark D’Souza, a palliative care physician and board director of Concerned Ontario Doctors, indicates that as a “conscientious objector,” he objects to killing a patient. As a result, he and several other doctors he knows will no longer accept patients needing palliative care. The palliative care system in the community in which he practices (Scarborough) is grossly under serviced. The effect of these retirements is to worsen available care for patients in severe pain. In addition to contradicting the very concept of palliative care, the availability of euthanasia also tends to undermine its practice; where euthanasia is available, funding for palliative care falls correspondingly.
The authors then examine the question of compassion:
Euthanasia therefore abandons people at their most vulnerable. Rather than providing compassion and support for people in their suffering, euthanasia presents a callous and insensitive “alternative.” As Viktor Frankl points out, the essential human dimension is neither body nor mind, but rather a soul or conscience with both mind and body as its vehicles and challenges. The task of soul or conscience is to respond purposefully and ethically to the predicaments of mind and body. 
We can see a shining example of true compassion in the case of an Oregon resident, Jeanette Hall. After receiving a terminal diagnosis of cancer, she requested lethal drugs, thinking it appropriate to “do what our law allowed”—a law for which she voted. Her doctor, however, encouraged her not to give up, even though medical diagnosis gave her six months to live. A decade later she is still surviving.
The authors finally deal with the the inalienable rights and obligations we have towards persons. They conclude their article by stating:
In a previous Public Discourse essay, we spoke about the conditions required to achieve restoration of the political-moral center. One essential ingredient is to overcome a culture of sanctioned killing, to re-anchor our contemporary culture towards the protection of life, rather than its disposal. To do this we must crystallize into our collective consciousness the principles of the Noahide Code, the moral root of our great religious traditions and our civilization.
Thank you Arthur Goldberg and Shimon Cowen for researching issues related to euthanasia and assisted suicide from a Jewish point of view.

Saturday, September 9, 2017

Canadian Mental Health Association opposes "MAiD" euthanasia for psychiatric reasons.

Alex Schadenberg
Executive Director - Euthanasia Prevention Coalition


The Canadian Mental Health Association (CMHA) in its submission to the Canadian Institute for Health Research has stated that MAiD (euthanasia) for psychiatric patients should remain illegal.

The position of the CMHA is:

As a recovery-oriented organization, CMHA does not believe that mental illnesses are irremediable, though they may be grievous or unbearable. 
We recognize that people with mental illnesses can experience unbearable psychological suffering as a result of their illness, but there is always the hope of recovery. 
CMHA’s position on medical assistance in dying in Canada, is that people with a mental health problem or illness should be assisted to live and thrive.
The CMHA recommended that the government:
1. Support recovery, 
2. Continue to invest in community mental health and addiction services and supports, 
3. Develop a national suicide prevention strategy, 
4. Invest in research to accurately predict and understand the course of illness in mental health and substance abuse.
In December 2016 the American Psychiatric Association (APA) decided that in concert with the American Medical Association’s position on medical euthanasia, that a psychiatrist should not prescribe or administer any intervention to a non-terminally ill person for the purpose of causing death.

California Hospital Sued for Refusing to Assist a Suicide.

The article was published by the National Review online on August 13, 2017.

Wesley Smith
By Wesley Smith


This lawsuit is a little before its time. 

Should assisted suicide become widely accepted in this country, activists will try to force all doctors to participate–either by doing the deed or referring to a doctor known to be willing to lethally prescribe. 

But it isn’t yet, and so the pretense of the movement that they only want an itsy-bitsy, teensy-weensy change in mores and law continues as SOP. 

But sometimes they show their true intentions. Thus, when UCSF oncologists refused to assist a cancer patient’s suicide, the woman died of her disease. Now, her family is suing–using the same attorney (Kathryn Tucker) who tried (unsuccessfully) to obtain an assisted suicide Roe v Wade in 1997 and has brought other pro-assisted suicide cases around the country. From the San Francisco Chronicle story: 
Judy Dale died of cancer in her San Francisco home in September, in agony, after being denied the pain-relieving medication she might have received under the state’s aid-in-dying law that had taken effect three months earlier. 
Bias alert! Pain relieving medication is palliative, to ease pain or other very uncomfortable. Dale was not issued a lethal prescription intended to kill her. That’s not the same thing. 


Back to the story: 
A lawsuit by her children will determine whether UCSF Medical Center, where Dale first went for treatment, was responsible for her suffering by allegedly concealing its oncologists’ decision not to provide life-ending drugs to patients who ask for them. 
More broadly, their suit illuminates the inner workings of a law that confers new rights on terminally ill patients, but few obligations on their health care providers. 
Specifically, doctors and hospitals are provided clear and explicit conscience protections in the law. No hospital or physician can be forced to participate or refer in an assisted suicide.

Demonstrating the disingenuousness of the lawyers bringing suit, that provision was–as the story reports–required to induce the California Medical Association to go neutral on the law, without which it almost surely would never have passed. 

The primary claim is elder abuse. If that theory prevails, not helping kill a patient would become a form of abuse! Unthinkable. 

The plaintiffs also contend that the hospital had assured Dale she would be able to receive assisted suicide, and then failed to follow through. I don’t know if that kind of statement would be actionable or not since there is no legal duty to do the deed, as it were. 

But this I do know: The lawsuit illustrates where the assisted suicide/euthanasia movement wants to go. As in Ontario, Canada, they want doctors and hospitals to be forced to participate in assisted suicide or get out of medicine.

Thursday, September 7, 2017

New York Court of Appeals found that "aid-in-dying" is assisted suicide and there is no right to assisted suicide.

Alex Schadenberg
Executive Director - Euthanasia Prevention Coalition




The Euthanasia Prevention Coalition commends the New York Court of Appeals for the unanimous ruling the state's highest court made Thursday in Meyers v. Schneiderman. The court found that aid-in-dying is assisted suicide and that there is no right to assisted suicide in New York.

This is not the first time that a State court has decided that aid-in-dying is assisted suicide while upholding the State assisted suicide law. 


The assisted suicide lobby is attempting to redefine the term "aid-in-dying" by claiming it is not a form of suicide or assisted suicide. 

I believe that the first attempt by the assisted suicide to redefine assisted suicide was in the Connecticut court in 2010. The Connecticut court stated that aid-in-dying is assisted suicide.

Even though the New York court was clear, something tells me that the assisted suicide lobby, formerly known as the Hemlock society, will continue to bring false cases to court with the hope of finding a sympathetic judge who is willing to redefine suicide. 

"We will continue to fight to establish the right to aid in dying in the New York State legislature," said Laurie Leonard, executive director of the group End of Life Choices New York.

In New York, the high court responded to the claims of the assisted suicide lobby in Meyers v. Schneiderman:
"Suicide" is not defined in the Penal Law, and therefore "we must give the term its ordinary and commonly understood meaning" ... Suicide has long been understood as “the act or an instance of taking one’s own life voluntarily and intentionally.”…Black’s Law Dictionary defines “suicide” as “[t]he act of taking one’s own life,” and “assisted suicide” as “[t]he intentional act of providing a person with the medical means or the medical knowledge to commit suicide” (10th ed 2014). Aid-in-dying falls squarely within the ordinary meaning of the statutory prohibition on assisting a suicide.  
As written, the assisted suicide statutes apply to a physician who intentionally prescribes a lethal dosage of a drug because such act constitutes "promoting a suicide attempt" (Penal Law § 120.30) or "aid[ing] another person to commit suicide" (Penal Law § 125.15 [3]). We therefore reject plaintiffs' statutory construction claim. 
The next claim by the assisted suicide lobby was that New York does not provide equal protection or equality under the law. The New York State high court disagreed.
Our State's equal protection guarantees are coextensive with the rights protected under the federal Equal Protection Clause. ... In Vacco v Quill, the United States Supreme Court held that New York State's laws banning assisted suicide do not unconstitutionally distinguish between individuals (521 US 793, 797 [1997]). As the Court explained, "[e]veryone, regardless of physical condition, is entitled, if competent, to refuse unwanted lifesaving medical treatment; no one is permitted to assist a suicide. Generally, laws that apply evenhandedly to all unquestionably comply with equal protection" (id. at 800 [emphasis in original]). The Supreme Court has not retreated from that conclusion, and we see no reason to hold otherwise.
No assisted suicide.
No assisted elder abuse.
The High Court also disagreed with the claim by the assisted suicide lobby that there is a fundamental right to self-determination and to control the course of their medical treatment encompasses the right to choose aid-in-dying. The court responded:

Contrary to plaintiffs' claim, we have never defined one's right to choose among medical treatments, or to refuse life-saving medical treatments, to include any broader "right to die" or still broader right to obtain assistance from another to end one's life. 
We have consistently adopted the well-established distinction between refusing life-sustaining treatment and assisted suicide

The right to refuse medical intervention is at least partially rooted in notions of bodily integrity, as the right to refuse treatment is a consequence of a person's right to resist unwanted bodily invasions (see Cruzan v Director, Mo. Dept. of Health, 497 US 261, 269-270 [1990]; Schloendorff, 211 NY at 130). In the case of the terminally ill, refusing treatment involves declining life-sustaining techniques that intervene to delay death. Aid-in-dying, by contrast, involves a physician actively prescribing lethal drugs for the purpose of directly causing the patient's death. 
... the Supreme Court has noted that "the distinction between assisting suicide and withdrawing life-sustaining treatment, a distinction widely recognized and endorsed in the medical profession and in our legal traditions, is both important and logical; it is certainly rational," and it turns on - 10 - - 11 - No. 77 "fundamental legal principles of causation and intent" (Vacco, 521 US at 801).
The New York court upheld the clear and fundamental distinction between killing and letting die. The withdrawal of treatment does not cause death, but rather it does not delay natural death from occurring whereas assisted suicide directly and intentionally causes death.

The court then stated that there is no right to assisted suicide and they recognized that the State has a legitimate interest in prohibiting assisted suicide. The court stated:
As to the right asserted here, the State pursues a legitimate purpose in guarding against the risks of mistake and abuse. The State may rationally seek to prevent the distribution of prescriptions for lethal dosages of drugs that could, upon fulfillment, be deliberately or accidentally misused. The State also has a significant interest in preserving life and preventing suicide, a serious public health problem... . As summarized by the Supreme Court, the State's interests in prohibiting assisted suicide include: "prohibiting intentional killing and preserving life; preventing suicide; maintaining physicians' role as their patients' healers; protecting vulnerable people from indifference, prejudice, and psychological and financial pressure to end their lives; and avoiding a possible slide towards euthanasia" (Vacco, 521 US at 808-809). These legitimate and important State interests further "satisfy the constitutional requirement that a legislative classification bear a rational relation to some legitimate end" (id. at 809).
The New York High Court concluded that:
Our Legislature has a rational basis for criminalizing assisted suicide, and plaintiffs have no constitutional right to the relief they seek herein. Accordingly, the order of the Appellate Division should be affirmed, without costs.
The High Court decision was clear, aid-in-dying is assisted suicide and there is no right to assisted suicide in New York.


Disability Rights Groups Applaud NY Court of Appeals Assisted Suicide Ruling

The media release was published on the Not Dead Yet website on September 7, 2017

Contacts:

Diane Coleman 708-420-0539 dcoleman@notdeadyet.org
Adam Prizio 518-320-7100 (office) 603-518-4910 (cell) aprizio@cdrnys.org

Diane Coleman
For Immediate Release:


Disability rights groups applaud today’s New York Court of Appeals unanimous ruling announcing that “we reject plaintiffs’ argument that an individual has a fundamental constitutional right to aid-in-dying . . . . We also reject plaintiffs’ assertion that the State’s prohibition on assisted suicide is not rationally related to legitimate state interests.”

Not Dead Yet led the filing of a Disability Rights friend-of-the-court brief in the state’s highest court in support of the New York State Attorney General. Joining in the Not Dead Yet brief were ten other national and New York state disability rights organizations: ADAPT, the Autistic Self Advocacy Network, the Center for Disability Rights, the Disability Rights Center, the Disability Rights Education & Defense Fund (DREDF), the National Council on Independent Living, the New York Association on Independent Living, Regional Center for Independent Living and United Spinal Association, collectively referred to as the “Disability Rights Amici.”

“We are tremendously heartened by today’s decision,” said Adam Prizio, attorney for the Disability Rights Amici. “This was the right decision for the Court of Appeals and for the disability community, because the Petitioners were asking the Court to write into law an exception which the Legislature did not create and did not intend. The Court rightly declined to do this. I expect proponents of assisted suicide to redouble their efforts with the Legislature as a result, and to try to push assisted suicide through in a hurry next year. We will be there to push back when they do, because this issue is life and death for the disability community.”

Among other issues, the brief expressed concerns about advocacy for assisted suicide in the context of extreme pressures to cut health care costs. “Elders and people with disabilities too often face economic or other pressures to get out of the way,” said Diane Coleman, president/CEO of Not Dead Yet. “If assisted suicide becomes an accepted practice, coverage may be denied for more expensive healthcare, as we’ve already seen in Oregon and California. In this climate, what is being promoted as a ‘right to die’ could very quickly become an expectation, even a duty to die.”

In a concurring opinion, Justice Fahey quoted from the Disability Rights brief:

The Disability Rights amici argue that while the plaintiffs “use the term ‘dignified death’ to justify assisted suicide. . . . the ‘indignities’ nondisabled (and some newly disabled) people invariably describe are the need for assistance in daily activities like bathing, dressing, and other realities of having a disability. Legalizing assisted suicide enshrines in law the prejudice that death is preferable to receiving the assistance that many disabled people rely on” (Amicus Brief of Disability Rights Amici: Not Dead Yet et al., at 4). . . . Legalizing physician-assisted suicide would convey a societal value judgment that such “indignities” as physical vulnerability and dependence mean that life no longer has any intrinsic value.

A disability does not deprive life of integrity or value. There is no lack of nobility or true dignity in being dependent on others.

New York High Court says there is no right to assisted suicide.

This article was published by National Review online on September 7, 2017

Wesley Smith
By Wesley Smith

There is no constitutional right to assisted suicide, so the courts keep ruling. 


The Supreme Court of United States rejected an assisted suicide Roe v. Wade 9-0 in 1997.

State Supreme courts have rejected state constitutional claims in Florida, New Mexico, and elsewhere. 

In fact no high court in the USA has ever ruled that there is a constitutional right to assisted suicide (including in Montana, which issued a muddled ruling that assisted suicide did not violate public policy). 

Now, New York can be added to the growing list. 

First, a little background: The zealots at Compassion and Choices–formerly the more honestly named Hemlock Society–want the courts to pretend that when a doctor prescribes a lethal overdose for use in self-killing, it isn’t really suicide. This blatant word engineering attempt is rejected outright by the court. From the Meyers v. Schneiderman: 
Suicide has long been understood as “the act or an instance of taking one’s own life voluntarily and intentionally.”…Black’s Law Dictionary defines “suicide” as “[t]he act of taking one’s own life,” and “assisted suicide” as “[t]he intentional act of providing a person with the medical means or the medical knowledge to commit suicide” (10th ed 2014). Aid-in-dying falls squarely within the ordinary meaning of the statutory prohibition on assisting a suicide. 
Duh. 

The court proceeds to reject the constitutional claim to assisted suicide by a terminally ill person on several grounds. Here’s one that bears noting: Refusing medical treatment when death is the likely outcome is not synonymous with a “right to die.” 
Contrary to plaintiffs’ claim, we have never defined one’s right to choose among medical treatments, or to refuse life-saving medical treatments, to include any broader “right to die” or still broader right to obtain assistance from another to end one’s life… 
We have consistently adopted the well-established distinction between refusing life-sustaining treatment and assisted suicide. The right to refuse medical intervention is at least partially rooted in notions of bodily integrity, as the right to refuse treatment is a consequence of a person’s right to resist unwanted bodily invasions. 
Yup. 

The court also notes that there is a rational basis for the state’s law against assisted suicide:
As to the right asserted here, the State pursues a legitimate purpose in guarding against the risks of mistake and abuse. The State may rationally seek to prevent the distribution of prescriptions for lethal dosages of drugs that could, upon fulfillment, be deliberately or accidentally misused. 
This is very good. The last thing this country needs are courts imposing extra-democratically a radical social revolution against venerable values and mores, particularly in the face of hundreds of legalization rejections by voters and legislatures throughout the United States over the last twenty years. 

One more point: When a social movement feels the need to hide its actual agenda beneath a veneer of gooey euphemisms (“aid in dying,” “death with dignity,” etc.) there is something very subversive about the agenda.

Tuesday, September 5, 2017

Euthanasia lobby confirms elder abuse risk – but doesn’t seem to care

This article was published by Mercatornet on September 5, 2017

Paul Russell
By Paul Russell - The director of HOPE Australia


The Netherlands legalised both euthanasia and assisted suicide in 2002. The data shows an overwhelming preference for euthanasia. In 2015, there were 6672 euthanasia deaths and only 150 assisted suicide deaths; the total comprising at least 4.5% of all deaths.

In recent years the discussion about ‘life ending actions’ has turned to assisted suicide for ‘completed life’; where a person over a certain age may declare that they wish to end their lives even though they may have no serious medical issues.

Debate has raged back and forth on this new development for some years. An expert committee recommended that changes to the law not proceed, but there remains support from within government and some of the minor parties.

Reports in 2016 suggested that the government had drafted legislation. Health Minister, Edith Schippers, has said that "because the wish for a self-chosen end of life primarily occurs in the elderly, the new system will be limited to them”. The lower age limit is rather arbitrary with debate ranging from 60 to 70 years of age.

Legislation is expected to be introduced in late 2017. It is expected to take the form of a new law rather than an amendment. This seems to be because the existing provisions require medical opinion and support whereas this new form of assisted suicide may have more in common with the mail or online order system made notorious by the Australian activist Dr Philip Nitschke and his organisation, Exit International.

But this is not the first time that such a move has been put forward. As with all of these debates, there’s a long lead-in time while the discussion of the agenda looks to forge a beachhead of public opinion.

In 1991, Dutch Supreme Court Judge, Huib Drion, argued for “The self-chosen end for old people,” over the age of 75. He suggested a two-stage process where a person would self-administer a substance that would have no immediate effect that could be followed up later by the second stage substance that would react with the first and bring about death by suicide. The idea became known as “the Drion Pill” though no such pill was ever developed.

The publication of his paper in a newspaper, NRC Handelsblad, in 1991, sparked a significant controversy with letters of support for many weeks and Drion receiving a great deal of public attention.

The World Federation of Right to Die Societies (WFRTDS) also picked up on the idea as did its Dutch counterpart the Dutch Right to Die society (NVVE) and the former Dutch health minister Els Borst who was instrumental in the introduction of the 2002 euthanasia law.

In 2003, the WFRTDS adopted a name change to their policy support for Drion’s idea, calling it, instead, “The Last Will Pill” and noting that the resonance of the use of Drion’s name limited the association of the idea to the elderly. WFRTDS sees its application more broadly than that.

Both Drion and the WFRTDS are clear in the distinction between the practice of euthanasia in Holland and this new proposal.

The rhetoric is eerily similar to Nitschke and Exit: current euthanasia and assisted suicide laws are medical models that only partially give voice to autonomy. As NVVE chief executive officer Rob Jonquière, pointed out: 


“People want the right to choose to end their life independent of doctors or illness.”
This independence from any medical model has implications. As observed already, there are similarities in the proposals to the modus operandi of Exit and Philip Nitschke.

Another Dutch right-to-die club, The Co-operative Last Will, are also pushing this barrow. They seem willing to sail close to the edges of the law in advocacy and information in a similar way to Exit. They are promoting “a new drug” but refuse to identify it.


“The stuff is legally available and deadly in pure form. It has already been used by people who wanted to commit self-exploitation. There have also been several murders committed by the means.”
This is dangerous talk. As we have seen with the Nitschke methods, people who are not otherwise ill and people who suffered depressive illnesses have been caught up in the hype with devastating personal and family consequences. The reference to murders is chilling: clearly people have been tricked into consuming the drug.

Again, like Nitschke (who once said: “There will be some casualties…”), The Co-operative Last Will organisation is frank about the possible collateral damage:


“The Cooperative Last Will and its members (3,500 people) point out the existence and functioning of the new drug. The club realizes that it involves the risks. An extreme consequence could be that children give the means to their old and wealthy parents because they want to claim their inheritance.

"That kind of criticism is to be expected. But the sale of rope is also not forbidden, and so people rob themselves of life, "says a spokeswoman.” (Emphasis added)
A glib retort and hardly apposite. Robbing oneself of life is suicide – elder abuse to death is murder. But who would ever know.

But collateral damage it will be. Far from stopping Dutch “right-to-die” types in their tracks, such an acknowledgement seems more about deflecting criticism than it is about protecting Dutch citizens from abuse.

One wonders if the Zeitgeist had not been infected this past 20 years and more with the Dutch strain of the euthanasia virus if there might have been more pause for thought. Given that Drion’s infamous idea predates Dutch euthanasia by a full decade; perhaps not!

Paul Russell is director of HOPE: preventing euthanasia & assisted suicide, which is based in Australia.