Jan 05 2010
Ringing In 2010: Thoughts on the Right to Die!
Posted by: John Culhane on Friday, January 1st, 2010; also available at WordInEdgeWise.org
Sorry to bring your “Happy New Year” to a screeching halt, but yesterday’s decision by the Montana Supreme Court in a physician-assisted suicide case (Baxter v. State) is too rich a source to ignore. And too personal.
In a case that focused on a nice question of statutory interpretation, the court ruled that a terminally ill patient’s consent to die formed a valid defense to a homicide charge, where the doctor supplied the lethal drug.
In general, one may consent to what would otherwise be a criminal act unless such consent would violate public policy. The court found that, while consent to violent breaches of the peace (such as in an earlier case involving aggravated assault) is against public policy, physician-assisted suicide is not. As one judge stated in a concurring opinion, the logic of the court’s opinion isn’t limited to doctors. A friend might be able to hand the dying patient the instruments of death, as long as there was valid consent. (Of course, the court might rule that such an informal arrangement, as opposed to a prescription for drugs that cause death, does violate public policy.)
The court wisely avoided deciding the case on constitutional grounds, thereby throwing the issue back to the legislature, which can now decide whether to allow the practice to continue.
Predictably, right-to-life groups denounced the decision. They have a point, but not for the reasons they advance. One wants the “right to die” to be clearly set forth in a law that spells out what’s permissible, and what isn’t. Otherwise, it’s fair to worry that the law will be used too broadly in cases involving the poorest and most powerless citizens.
The deeper philosophical objection, though, is to allowing anyone to actively bring about, or even facilitate, the death of another. For some moral philosophers, there’s a great difference between doing nothing (as by acceding to a patient’s wishes to refuse nutrition and hydration) and doing something (as is the case with doctor-assisted suicide). If it’s hard to see the distinction in this case, consider another: We might feel quite differently about using extraordinary means to keep a fetus alive, for example, than we would about actively aborting it (especially where doing so wouldn’t pose a grave danger to the mother). Whether this intuitive distinction should be translated into law is an understandably debated question.
And the gulf between law and practice in this area is well-known, but perhaps insufficiently aired. The common case that the court didn’t discuss is the one that many a care-giver to a dying family member could relate, even though it stands outside the formal law. When my grandmother was dying of a stroke a few years ago, everyone understood and respected her living will, and my mother’s power of attorney: Only comfort measures were to be taken. Yet death in these cases can take longer than you’d imagine. Even a woman in her 90’s, as she was, can survive for well over a week in a condition that is painful to call to mind, even today.
So when I returned to the nursing home on about the tenth day of my parents’ relentless, loving, and exhausting vigil, I knew something had to be done to bring matters to a merciful conclusion. I phoned a doctor friend, who gave me some magic words to utter in order to get the morphine cranked up to the level that would finally get her the peace, and final rest, that she — and my parents — deserved. Once that happened, death followed quickly.
This isn’t the case that the Montana Supreme Court had in mind; the one where a mentally competent patient asks for a prescription that the patient then self-administers. But it’s the case that’s familiar to many, and it’s time we had a transparent conversation about it.
Opinions expressed in posts on this blog are not necessarily those of Widener University or its Law School.
