Every age preceding ours sanctioned acts that we find morally stupefying. So it is reasonable to assume that there are at least some things we are presently doing — possibly while flush with moral virtue — that our descendants will regard with exhalations of “What were they thinking?” Anyone interested in our age should wonder what these modern blind spots might be — those things akin to slavery or the Victorians’ shoving children up chimneys. As an entry into this category, you could do worse than consider the case of Nathan (born Nancy) Verhelst.
This was a Belgian who as a little girl felt that her brothers were favored over her. In adulthood she chose to “transition” into a man. She underwent hormone therapies as well as surgical operations. These were insufficiently successful for Nancy’s liking and left considerable scarring. Nathan — as he then was — became depressed. In September 2013, when Nathan was 44 years old, the Belgian state killed him by lethal injection because of his “unbearable psychological suffering.”
Perhaps we can leave the ethics of trying to turn women into men for another day. But it seems likely that any future civilization will look back on the practice of euthanasia in the Western liberal democracies in the early 21st century and sense an awesome moral chasm: “Let me get this right, the Belgian health service tried to turn her into a man and then killed her?” Strangest of all might seem the fact that this killing was done in a spirit not of malice or cruelty, but of kindness.
Several advanced Western countries now practice some form of euthanasia. The State of Oregon allows a version that was much cited in the United Kingdom last year, when there was an unsuccessful attempt to introduce a euthanasia bill in the parliament. But nothing yet equals the practice of euthanasia in the two most liberal democracies of Western Europe: Belgium and Holland. In both countries, deciding (or, in cases of dementia, having decided for you) the date of your death has become, in the eyes of euthanasia advocates, a positive — indeed a liberal — act. The generation of Baby Boomers in the Low Countries that led the way in advancing the rights of sexual and other minorities are the same generation that then advanced the “right” to die. For them, it is the last right. As with some other rights arguments, the case puts the rights of the individual over those of the community irrespective of the impact this may have on wider society.
Even so, no other “right” can be said to have anywhere near the implications of this last one. The “right to death” makes every other right look like a plaything by comparison, because enjoying the right to death changes almost everything about the way a society views not only death but also life and the very purpose (or otherwise) of existence.