While answering questions in the legislature recently, Department of Health Minister Yaung Chih-liang (楊志良) said that putting terminally ill cancer patients on ventilators or giving them electric shock defibrillation is a waste of life and medical resources. He talked about the issue from a medical perspective, but there is more to it than that. Since Yaung approached the question from a utilitarian standpoint, testing the public’s reaction by raising the matter of medical resources, the backlash from his political opponents and those who seek to uphold the dignity of life was quite predictable. In the US, President Barack Obama’s push for a national health insurance system faced a similar reaction from Republican opponents, who accused him of pushing to take patients off life support and promoting euthanasia.
When former minister of justice Wang Ching-feng (王清峰) resigned over her opposition to the death penalty, her decision actually resulted in more executions — and more quickly, than would otherwise have been the case. Yaung’s off-the-cuff remarks about the complicated issue of how to treat the terminally ill may likewise produce the opposite effect.
Although Yaung referred to terminal cancer patients, they are not the only ones nearing the end of their life. The case of Liao Feng-teh (廖風德) comes to mind. Liao — President Ma Ying-jeou’s (馬英九) choice for minister of the interior when he won the elections in 2008 — died of heart failure a few days before Ma’s inauguration. Doctors tried for five hours to resuscitate him, despite his having been declared dead on arrival at the hospital. The futility of this drama is another example of how unwilling society and the healthcare system are to break with the notion of the absolute sanctity of life.
Modern medical resources are very expensive and in limited supply. Although medical ethics calls for the just and reasonable distribution of available resources, it is still common for terminal patients to be given emergency treatment, put on life support, injected with tranquilizers to make them sleep, given antibiotics and cardiac stimulants, and put in intensive care units where they are separated from their families and kept alive by any means available. Put simply, the failure of patients to make a living will, their families’ unrealistic expectations and doctors who are unwilling to communicate or don’t do it very well, are all factors that together create such everyday tragedies.
Not many terminal patients want to die, but there are those who feel their lives no longer have any quality or dignity and wish to end their suffering. No advancement in medical technology can improve their predicament. Worse, excessive medical treatment leaves them in the tragic situation of not being able to die with dignity. A number of doctors around the world, including Taiwan, have admitted to supplying patients with lethal doses of sedatives and painkillers, but these are all veiled in secrecy and usually, only family members of doctors have access to this “service.” Physician-assisted suicide is rarely discussed in public. People who wish to die quietly can only do so if they are lucky enough to have the right connections.
Taiwan’s legal system, social structure and healthcare system are still immature. The right to die with dignity requires a lot of knowledge, debate and public effort. If the true face of death remains hidden and if the terminally ill are all given emergency treatment whatever their situation, including needlessly applying extra-corporeal membrane oxygenation and undergoing magnetic resonance imaging, as was done with Liao, the financial pressures forcing up premium rates in the second-generation health insurance scheme will soon bring about an even costlier third-generation scheme.
Can people be allowed the right to die? If respect for patient autonomy is the supreme principle of medical ethics, why can’t we be permitted to end our own lives when the time comes? If those who attempt suicide are not punished under the law, but we are only given a watered-down right to die, what kind of a right is that, and how can we call ourselves a free nation?
Utilitarianism, as expounded by 19th-century philosophers Jeremy Bentham and John Stewart Mill, calls on people to act so as to produce the greatest happiness for the greatest number of people. This school of thought has plenty of adherents in Taiwan, including Yaung. But what exactly is the greatest happiness for the greatest number of people in relation to the right to die? For a definition, perhaps we can look to Princeton University bioethics professor Peter Singer, who wrote: “During the next 35 years, the traditional view of the sanctity of human life will collapse under pressure from scientific, technological and demographic developments. By 2040, it may be that only a rump of hardcore, know-nothing religious fundamentalists will defend the view that every human life, from conception to death, is sacrosanct.”
An unwillingness to accept death is the ethical and cultural mainstream here. Taiwan does not have natural death acts like in the US, nor does it have an equivalent of the US’ Patient Self-Determination Act. It does not have legal euthanasia, like the Netherlands and Belgium, nor does it permit physician-assisted suicide, like Oregon and Washington state, or have legal provisions like those in the UK, where family members who help patients go to Switzerland to seek assistance in dying do not face prosecution.
Bengali poet Rabindranath Tagore once wrote: “Let life be beautiful like summer flowers and death like autumn leaves.” Taiwan has a long way to go before death can have its proper beauty, and the main reason is society has not pressed for legislation to uphold the right to die.
Chiang Sheng is an attending physician in obstetrics and gynecology at Mackay Memorial Hospital.
TRANSLATED BY JULIAN CLEGG
Could Asia be on the verge of a new wave of nuclear proliferation? A look back at the early history of the North Atlantic Treaty Organization (NATO), which recently celebrated its 75th anniversary, illuminates some reasons for concern in the Indo-Pacific today. US Secretary of Defense Lloyd Austin recently described NATO as “the most powerful and successful alliance in history,” but the organization’s early years were not without challenges. At its inception, the signing of the North Atlantic Treaty marked a sea change in American strategic thinking. The United States had been intent on withdrawing from Europe in the years following
My wife and I spent the week in the interior of Taiwan where Shuyuan spent her childhood. In that town there is a street that functions as an open farmer’s market. Walk along that street, as Shuyuan did yesterday, and it is next to impossible to come home empty-handed. Some mangoes that looked vaguely like others we had seen around here ended up on our table. Shuyuan told how she had bought them from a little old farmer woman from the countryside who said the mangoes were from a very old tree she had on her property. The big surprise
The issue of China’s overcapacity has drawn greater global attention recently, with US Secretary of the Treasury Janet Yellen urging Beijing to address its excess production in key industries during her visit to China last week. Meanwhile in Brussels, European Commission President Ursula von der Leyen last week said that Europe must have a tough talk with China on its perceived overcapacity and unfair trade practices. The remarks by Yellen and Von der Leyen come as China’s economy is undergoing a painful transition. Beijing is trying to steer the world’s second-largest economy out of a COVID-19 slump, the property crisis and
Former president Ma Ying-jeou’s (馬英九) trip to China provides a pertinent reminder of why Taiwanese protested so vociferously against attempts to force through the cross-strait service trade agreement in 2014 and why, since Ma’s presidential election win in 2012, they have not voted in another Chinese Nationalist Party (KMT) candidate. While the nation narrowly avoided tragedy — the treaty would have put Taiwan on the path toward the demobilization of its democracy, which Courtney Donovan Smith wrote about in the Taipei Times in “With the Sunflower movement Taiwan dodged a bullet” — Ma’s political swansong in China, which included fawning dithyrambs