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Death

Yes, Polly, yes

Look how tough the bill is: those within six months of dying can ask for help (only in writing) to speed their ending, from two doctors seven days apart. After another wait, a panel of a psychiatrist, social worker and senior lawyer must agree, and the patient must be able to take the drug themselves with a doctor present. Many safeguards were added, and clinicians are free not to participate. Evidence from the many countries with similar laws shows that relatively few people use it, but most approaching death are comforted to know if the agony becomes unbearable, they can choose to end it.

Abortion was supposed to be tought, two doctors and all that. Didn’t quite work out that way, did it? Nor is ity in Canada. 4% of all deaths is not, in fact, “rare”.

So, you know, bugger off.

Sigh, oh so typical

So, viaticals. Blokes dying of AIDS sell their life insurance policies, get cash now to live out their last months or years. Then treatments change and they’re not dying and those who bought them are shafted. As with that French system of reverse mortgages, if they live then you’re stuffed. As happened to that lawyer who reverse mortgaged Jeanne Calment who went on to live to 120something. Har Har.

A documentary about it:

DeeDee Chamblee, a trailblazing advocate and activist reminds us that for Black trans women living with Aids – who often didn’t have jobs that provided life insurance policies – a viatical settlement was something they could only dream about.

One of the most harrowing moments of the documentary comes when Chamblee remembers suffering through her illness, with only three T-cells left, and how she would fantasize about getting a payout to live out her final days in peace. “I could go to the beach, and I could stay there until this thing is through,” she reminisces. “That was not a reality at all,” she adds, expecting to end up buried in a wooden box in a “potter’s field” with other unclaimed bodies.

Chamblee’s testimony is a jolting reminder that her experience living with Aids is a world away from the white, gay men who had policies to sell. In making Cashing Out, Nadel realized the most marginalized, particularly trans sex workers of color, aren’t “afforded a shred of basic dignity when their death is imminent”.

Oh. Right. So it’s bad that those with life insurance policies etc etc because some don;t have life insurance policies? Apparently so, yes. Equalideee, see?

BTW, life insurance – unlike medical insurance – isn’t tied to a job in the US. Anyone can rock up, take out a policy, pay the premiums.

Assisted Dying – Thoughts

The UK’s decision to legalize the righto die has reignited debate over autonomy, ethics, and the state’s role in life-and-death decisions. For libertarians, this policy is both a victory for personal liberty and a cautionary tale about the risks of state overreach. The issue highlights core principles of individual freedom and raises important questions about safeguarding vulnerable populations.

Libertarians often champion the right to die as an extension of personal autonomy. Decisions about life and death, particularly for those suffering from terminal illnesses or unrelievable pain, are deeply personal and should not be dictated by the state. For advocates, this legislation affirms human dignity, allowing individuals to reclaim control over their lives when suffering undermines their quality of life.

The policy also challenges state authority. Libertarians argue that governments should not impose moral or religious values on private decisions. If individuals are free to refuse medical treatment or make other life-altering choices, they should similarly have the right to choose the timing and manner of their death. From this perspective, the UK’s legislation is a significant rollback of state control, signaling respect for individual sovereignty.

However, the policy raises concerns about implementation and unintended consequences. Libertarians are wary of how the state regulates access to assisted dying. While safeguards like independent medical reviews and eligibility criteria aim to prevent coercion, they also grant the government power to determine who qualifies. Critics fear this could lead to bureaucratic overreach, where the right to die expands beyond its original intent or becomes normalized as an expectation rather than a choice.

Another concern is the potential for societal pressure. Vulnerable individuals, such as the elderly or disabled, might feel coerced into choosing assisted dying due to systemic issues like healthcare costs or insufficient palliative care. Some libertarians worry this policy could create a “slippery slope” where economic incentives, rather than true autonomy, drive decisions. Additionally, there’s a risk that normalizing assisted dying could devalue life itself. Opponents argue that legalizing this practice might reduce societal investment in improving the quality of life for those in distress. Margaret Thatcher once stated, “Watch your thoughts, for they will become actions. Watch your actions, for they will… shape your character. And your character will determine your destiny.” While not directly addressing the issue of assisted dying, her focus on individual responsibility and moral reflection offers a framework for considering the broader societal implications of such policies.

Libertarians who support this policy stress the need for safeguards to ensure that offering the right to die does not erode efforts to support and care for vulnerable populations. The UK’s decision represents a significant cultural shift, emphasizing individual choice in one of life’s most intimate decisions.

For libertarians, it is both a triumph and a challenge—proof that personal liberty can triumph over state control, but also a reminder of the vigilance required to prevent misuse. As this policy unfolds, its success will depend on balancing autonomy with protections for the vulnerable, ensuring that the right to die remains a deeply personal choice rooted in dignity and freedom.

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