Legalised Euthanasia for Children Regardless of Age in Belgium: The Actual Law in English

The past few days we have heard the reports of the change made to the Belgian (permissive, but also restrictive) euthanasia law that makes it include children of all ages among those who may lawfully receive medical help to end their lives. For instance here, here, here and here. None, however, have had access to or quoted any actual English translation of the new law. Thanks to my colleague Kristof Van Assche at the Vrije Universiteit Brussel's Faculty of Law and Criminology, I'm now happy to be able provide one for interested readers, with the following disclaimer: This is Kristof's own provisional translation, based on this English version of the original law and his own added translations of the made changes. Kristof posted it in the closed Facebook group for bioethics scholars, Bioethics International, and gave me permission to share it with a wider audience in this way. Here comes screenshots from the original post just referred to:

And here, to make quotation easier, is the text in plain text:
 

Law of 28 May 2002 on Euthanasia, amended by the Law of 13 February 2014 – Consolidated version [changes in brackets]

Chapter II: Conditions and procedure

Section 3

§1. The physician who performs euthanasia commits no criminal offence when he/she has verified that:
- the patient is a legally competent adult, a legally competent emancipated minor, [or a minor with the capacity of discernment] and is conscious at the moment of making the request;
- the request is voluntary, well-considered and repeated, and is not the result of any external pressure;
- the adult or emancipated minor patient is in a medically futile condition of constant and unbearable physical or mental suffering that cannot be alleviated, and that results from a serious and incurable disorder caused by illness or accident;
- [the minor with the capacity of discernment is in a medically futile condition of constant and unbearable physical suffering that cannot be alleviated and that will result in death in the short term, and that results from a serious and incurable disorder caused by illness or accident;]
and when he/she has respected the conditions and procedure as provided in this Act.

§2. Without prejudice to any additional conditions that the physician may wish to attach to his/her intervention, he/she must in advance and in each case:
1) inform the patient about his/her health condition and life expectancy, discuss with the patient his/her request for euthanasia and the possible therapeutic and palliative courses of action and their consequences. Together with the patient, the physician must come the belief that there is no reasonable alternative to the patient’s situation and that the patient’s request is completely voluntary;
2) be certain of the constant physical or mental suffering of the patient and of the durable nature of his/her request. To this end, the physician has several conversations with the patient spread out over a reasonable period of time, taking into account the progress of the condition of the patient;
3) consult another physician about the serious and incurable nature of the disorder and inform him/her about the reasons for this consultation. The consulted physician reviews the medical record, examines the patient and must be certain of the patient’s constant and unbearable physical or mental suffering that cannot be alleviated. He/she drafts a report on his/her findings.
The consulted physician must be independent of the patient as well as of the treating physician and must be competent to give an opinion about the disorder in question. The treating physician informs the patient about the results of this consultation;
4) if there is a nursing team that has regular contact with the patient, discuss the request of the patient with the team or its members;
5) if the patient so desires, discuss the request of the patient with his/her relatives appointed by him/her;
6) ensures that the patient has had the opportunity to discuss his/her request with the persons that he/she wanted to meet;
7) [when the patient is an unemancipated minor, consult, in addition, a child psychiatrist or a psychologist, and inform him about the reasons for this consultation.
The consulted specialist takes note of the medical record, examines the patient, verifies the capacity of discernment of the minor and certifies this in writing.
The treating physician informs the patient and his or her legal representatives of the outcome of this consultation.
At a meeting with the legal representatives of the minor, the treating physician provides them with all the information specified in §2, 1° in and verifies that they agree with the request of the minor patient.]

§3. […]

§4. The request of the patient [and, if the patient is a minor, also the agreement of the legal representatives] have to be put in writing. The document is drawn up, dated and signed by the patient himself/herself. If the patient is not capable of doing this, the document is drawn up by an adult person who is designated by the patient and must not have any material interest in the death of the patient.
This person indicates that the patient is incapable of putting his/her request in writing and indicates the reasons why. In such case the request is drawn up in the presence of the physician and the said person mentions the name of the physician on the document. This document must be annexed to the medical record.
The patient may revoke his/her request at any time, in which case the document is removed from the medical record and returned to the patient.

[§4/1. After the physician has treated the request of the patient, the persons concerned are offered the possibility of psychological assistance.]

My most sincere thanks to Kristof for allowing me to share.

What is Derek Parfit to do with the Prize Money? Preliminary Explorations

As I reported yesterday, All Souls (Oxford) emeritus and moral philosophy giant Derek Parfit has been selected as the 2014 Rolf Schock Logic and Philosophy laureate and, in effect, will receive about € 68 000. After having cheered at this excellent choice for about 24 hours (this affirming him as a worthy winner), I'm now moving to the next, obviously more pressing question:

Whatever should he do with the money??

There are, to start with, three crude options – a sort of A, B, C of the philosophy of Derek Parfit, if you want – needed scrutiny to commence exploring this complex issue, which has received far too little attention since Sartre refused the Nobel Prize, before getting philosophically serious with some deeper complications. I will here preliminary probe this exciting topic, employing only some of the tools sharpened and left ready for use on the kitchen zinc by the master himself.

Thus:

Consider:

The three options:

The Grand Gesture
Derek refuses the money in a grand gesture of public display - e.g., as a protest against the lack of female Schock laureates, the ridiculousness of scientific prizes, or somesuch.

Well-earned Enjoyment During the Fall of Life
Derek receives the money and then spends it on having a good time for himself and his close ones after a long life of hard academic work and duty.

Making the World a Better Place
Derek receives the money and uses it for a morally good cause (better than giving them away to elderly philosophy professors, that is).

Some philosophers would doubt that any of these strategies can be justified. I claim, however:

The Parfit As the Assumed Subject – Holding Certain Positions which Will Not Change Just Because Someone or Else Doubts them – of this Blog Post Justificatory Principle Claim:
 A blog post discussing a subject related to Derek Parfit which is not literally about the issue of the possibility of justifying normative positions, can assume the Parfit stance on the possibility of justifying normative positions.

That is, that it exists. A little bit, I'm sure. In principle, at least. And being in the land of principles at the moment, this will do until I'm done (see the latter part of this post).

However, affirming (tentatively) this possibility does not imply that it is easy. On the contrary, I claim:

The Very Much Difficulty of Solving Intricate Moral Problems Related to Derek Parfit Claim

Which, I trust, explains itself (and, if you insist, can be confirmed by at least 15 years of Swedish practical philosophy students at the BA level).

Now, consider the option of The Grand Gesture. It is obvious from his writings that Parfit is enough of a consequentialist to hold this option as justified only if it leads to some sort of sufficiently good relevant effect, such as a future adjustment of the gender imbalance of the prize laureates or the refusal of the Rolf Schock Foundation to award any more prizes. However, it is equally obvious that any such effect depends on not only what Derek Parfit does, but how this is fitted in with what a large number of other agents do (and in this case, have done). Therefore:

Consider:

The Possibly Endlessly Divided Possible Protest
Many people, some now, some in the past and some, yet unidentified, in the future may together act to form an effective and justified protest for the worthy cause C. However, some in the past have already failed to do their part and it is undecided how many in the future will, although we assume that it is possible for enough of the latter (whose total number is unknown) to act in a such a way as to make a choice of the presently deliberating agent Derek to participate in the possible protest into actually participating in an actual effective protest which will eventually be completed.

What should Derek do?

This is a conundrum demanding theory X, and thus we presently lack the theoretical context to properly assess The Grand Gesture and I for one will dub any attempt at doing it in the absence of X as the 6th mistake in moral mathematics.

Therefore, instead consider the option Well-earned Enjoyment During the Fall of Life. It is obvious that any worse wise-cracker than me would here begin invoking puns relating to problems of personal identity and thereby believe something of relevance to the philosophy of Derek Parfit having thus been linked to a ridiculous attempt at being funny at the expense of his obvious aging. I reject this claim. Instead, I affirm the claim that relation R is what creates trouble for the Well-earned Enjoyment During the Fall of Life. While it is patently obvious that the Derek receiving the prize is also the Derek who deserves it whatever his ages at different stages might have been, and thus the right to enjoy it – he has the same social security number as that young man winning an All Souls fellowship without having a doctorate and who eventually went on writing an influential little essay called "On doing the best for our children", doesn't he?! Duh! – so, that's obviously settled as a deepest of deep further facts. However, lacking enough of relation R – I mean, just look at that hair!....

....and no glasses as in some other and earlier pictures I have seen – this is of no help, as relation R is what matters.*

Thus pending theory Y, which would provide the missing reason for why a laureate should enjoy a prize in the absence of relation R, it is time to move on to the option Making the World a Better Place. 

Consider:

(Q) Quirky as it may be to determine what is a morally good cause in the case of Derek, there actually exists one.

(P) The good cause referred to in (Q) is (as it were!) (N)**

Even if that is so, however, it may be undetermined what N is. Many would claim the opposite (and truth to be told, so would I if I had only eaten a better lunch), but I nevertheless claim that although N does exist, there is no definite N, such that Derek should choose promote that particular N with his (well-earned) prize-money. In effect, there is no reason for Derek to choose option Making the World a Better Place.

Oh, well, Nagel might object, so:

Consider:

The Many Equally Important Beneficiaries of Derek's Doing Good
Depending on exactly how Derek goes about doing good with his prize money by choosing a particular version of N, different people will travel around differently, meeting different people and so on, after 5000 years resulting in a great number of different spermatozoa to exist than if Derek had made another choice of N. Perhaps all of the ova will be the same, how would I know? But the central fact we assume is this: the good of Derek's action for the world will not occur earlier than in 5000 years time. Thus completely different people will benefit and let us – when we're at it, what the heck – assume that they would all benefit the same. Some economists would question that claim. I, however, claim the opposite of that questioning, thus affirming my original claim as positively supported from a theory of rationality yet to be formulated.

In any case, the upshot is that we need theory – obviously!! – Z to be able to provide a reason for picking out any particular way of doing N in order be justified in any sort of rational support of Making the World a Better Place. We are back were we started in our Derek Parfit A, B, C:

X, Y, Z.

Ta! from Gothenburg!

*) Some readers may not remember the famous relation R from the now lost 34th edition postscript to Reasons and Persons, where the overly abstract notion of the original analysis of R had been ironed out to more concrete form; now signifying the As Ravingly Dashing Head of Hair as Ever relation.
**) If you ask yourself what (N) is, you obviously know nothing of philosophy and needs to attend university.

Derek Parfit Wins the 2014 Royal Swedish Academy of Science Rolf Schock Prize in Logic and Philosophy

I'm happy to announce that this year's Rolf Schock prize in philosophy and logic has been awarded to University of Oxford All Souls College emeritus fellow Derek Parfit. The prize, which also is awarded in mathematics and the musical and visual arts is of a sizeable sum of 600 000 Swedish krona ≈ € 68 000 ≈ $ 93 000 and is one of, if not the, largest research prizes in philosophy. Former laureates include W.V.O. Quine, John Rawls, Hilary Putnam, Thomas Nagel, Saul Kripke and some other monumental names of 20th and 21th century Western academic and, let's be fair, anglophone philosophy. The list still waits to include a female receiver, I'm sorry to say.

But this takes nothing away from Derek Parfit, who has single-handedly transformed contemporary systematic moral philosophy more than anyone after John Rawls. Already his 1984 modern classic Reasons and Persons earned him the motivation of the selection committee that he receives the prize “for his ground-breaking contributions concerning personal identity, regard for future generations and analysis of the structure of moral theories”. This is a book that no even semi-serious scholar of ethics can avoid, as Parfit picks apart established ethical traditions and theories in to their bare bones, and further on into their marrow, to finally come out on the other side with a completely new research program for academic ethics scholars and moral philosophers, regarding, for instance, how to think about part-whole conflicts, personal identity and demarcation, future generations and population policy, the structure and role of theories of the good life, and the relationship between practical rationality, morality and the normativity of moral deliberation. He works in the very best of the British academic philosophical tradition, where Hume and Sidgwick are two of the most obvious influences, and has a now well-known style of writing that, as in the case of Quine, is imitated by many but mastered by only one. A few years back, he published the more synthetic and rather monumental work On What Matters, but to me R and P is what makes Parfit the giant he is, as his refusal of being content with any of the suggestions he contemplates there and the constant unfolding of new layers of paradox of human moral thought has produced fuel for philosophers to work on for, I'd say, at least a few centuries ahead.

On of Parfit's exceptional qualities is his straightforward and simple way of moving effortlessly from highly technical exercises of intricate problems into the most engaging narrative examples, broadly fleshed out to provide humanity to the philosophical issues he engages with. This excerpt from Reasons and Persons, where the theme of personal identity is introduced is a well-known example:

When I started to get serious about philosophy and together with a friend, while still studying on the undergrad level, was invited to attend the "higher seminar" of practical philosophy in Stockholm, Reasons and Persons had just come out and was the topic for a term's discussions, and it was refreshing to watch how all of the seniors around were as shaken by the radical and far-reaching challenges presented by that book as I was. A term later, I wrote my B.A. thesis on 25 pages in the beginning of the book, where Parfit defends a theory of practical rationality that allows for "intrinsically irrational desires" (such as preferring suffering on tuesdays, while otherwise disliking suffering as much as any other one). I was critical of that theory, as I have been of much other of Parfit's own philosophical claims over the years, for instance in my extensive use of his seminal analysis of the morality of creating and influencing future people taking place in part four of the book for the purpose of explicating a consequentialist theory of the morality of abortion in my Ph.D. thesis. But the great thing about Parfit, is that he is not the sort of philosopher whose value is found in him "being right" (or, as is usually the case with such specimen – wrong) – it's rather the way in which he is often able to demonstrate that most of the things we have been taken for granted as obvious or unproblematic must, in fact, be rejected and new, hitherto unknown, answers must be sought out in a project forcing us to rethink just about everything.

Congrats!