In WaPo Charles Lane is horrified at the idea of child euthanasia:
Deliberately taking a small child’s life is unlawful everywhere in the world, even when the child is terminally ill and asks a doctor to end his or her suffering once and for all.
There is an exception to this rule: Belgium. In 2014, that country amended its law on euthanasia, already one of the most permissive in the world, authorizing doctors to terminate the life of a child, at any age, who makes the request.
For a year after the law passed, no one acted on it. Now, however, euthanasia for children in Belgium is no longer just a theoretical possibility.
Two under the age of 12.
Everywhere else in the world, the law reflects powerful human intuitions, moral and practical: that it is wrong to abandon hope for a person so early in life, no matter the illness; that it is absurd to grant ultimate medical autonomy to someone too young to vote or legally consent to sex; and that even the best-intentioned fallible human beings should not be entrusted with such life-and-death power.
In Belgium, a kind of libertarian technocracy has conquered these qualms. Euthanasia advocates insist that some children, even very young ones, may possess the same decisional capacity as some adults, and it’s therefore discriminatory to deny them the freedom to choose euthanasia based on an arbitrary age limit.
Except Lane is actually a trifle misleading. As he also states, the Belgians employ psychiatrists and other doctors in hopes of ensuring the diagnosis and prognosis are correct, and the child is as rational as a child might be. This is not ceding adult authority to children.
And I’d like to go back to his “moral intuitions.” Disregarding the questions raised by such a question, such as the discarding of rationality in favor of mysticism, my intuition is that, since the medical doctors are verifying that the children are in the grip of unendurable agony, with no hope of relief, mitigation, or cure, then prolonging their lives in opposition to their wishes has deep moral risks.
Certainly, Lane may be concerned about the “slippery slope” argument, but this is not an argument of theory, but of implementation.
And, finally, for those fans of natural morality, by which I mean those who prefer to look to nature for moral systems, I should point out that illnesses in this category in Nature, which is to say a world without human technology, would lead to a swift demise for the unfortunate victims. Someday I want to talk a little bit about the clash between social moral systems and nature’s moral system, but not today.