This House believes that suicide should be a criminal offence

Suicide is a waste of life. It is an immoral act that ignores the sacrosanct nature of human life – something that is universally considered to be the case as shown by being something nearly all religions consider to be the case.[1] Failure to criminalize such a flagrant violation of the sanctity of human life condemns any society as irreligious and immoral. Nowadays we hear everyone talking about human rights; we hear precious little about human obligations. If we believe in the moral worth of human rights we do so because we think that human life is a wonderful thing and something with which we should not interfere. Whether the interference is by others or by ourselves, any action that denigrates human life is morally wrong for precisely the reason that we support human rights. We have an obligation to preserve all life, including our own.

[1] Perrett, Roy Wo., ‘Buddhism, euthanasia and the sanctity of life’, Journal of Medical Ethics, Vol. 22, No. 5, October 1996, http://ccbs.ntu.edu.tw/FULLTEXT/JR-ADM/perrett.htm

The question whether or not human life is "sacred" should not intrude on the issue of suicide legislation because no clear proof is possible one way or the other. We respect human rights because we value the liberty and autonomy of individuals; we want to be able to make our own decisions and we likewise affirm the right of others to make their own decisions. The free, autonomous decision to take one’s own life should be respected as a legitimate exercise of one’s individual liberty. Human liberty is sacrosanct and should only be limited where clear social harm is caused; suicide affects only the individual and so it should be permitted

Suicide is an entirely selfish act that causes immense pain and suffering for those loved ones that are left behind. It is also cowardly; rather than facing your problems and being strong, you instead take the easy way out and kill yourself. It is important, therefore, to instil a strong sense of responsibility to one’s family and for one’s affairs and to do this by punishing those who try and fail to perpetrate this selfish and cowardly act.

This is only an objection to particular cases of suicide; it cannot be made into a general case because some suicides really do only affect the individual – those in which there is no extended family or friendship group. And that an act is, on occasion, selfish is not sufficient grounds to prohibit it. Indeed, ostracising one’s friends or walking out on one’s family can upset people but we are hardly likely to deny people the liberty to make such individual, private life choices. Nobody has the right to force people to live in circumstances that cause them unhappiness. Suicide should be viewed in exactly the same way.

Moreover it should be remembered that an attempt to prosecute survivors or in some way to punish relatives of those who succeed is clearly not going to help leaving grieving relatives in a worse position.[1]

[1] Holt, ‘When Suicide was illegal’, 2011

Individual action is shaped by what norms and standards are set by society. By prohibiting suicide, society sends out a message that it is not an acceptable action. Legislation is a useful social tool, in that it proscribes the limits of individual action. And by failing to prohibit suicide, society fails to add the ultimate sanction of its laws into the balance of any decision whether or not to commit suicide. Many of those who have tried and failed to commit suicide never attempt it again. This suggests that many who kill themselves do so because of their particular short-term circumstances, perhaps while ill, suffering financial problems or under emotional stress, rather than through a considered and rational decision. More than 30% of suicides are precipitated by intimate partner problems, more than 10% by jobs problems and 10% by financial problems.[1] Given this, even a small deterrent will help to save many lives that are currently wasted needlessly.

[1] Canters for Disease Control and Prevention, ‘Suicide: Data Sources’, 26 August 2011, http://www.cdc.gov/ViolencePrevention/suicide/datasources.html#link

Society can perfectly well spread the message that suicide is not a valid life choice without criminalizing and punishing those that have tried and failed to perpetrate it. Moreover, we have grave doubts about the practical use of anti-suicide legislation. It is highly dubious that people who are driven to contemplate suicide will be dissuaded by the knowledge that they would be breaking the law. The spectre of punishment only awaits those who fail to commit suicide. These people have already decided that their lives are not worth living; branding them criminal and punishing them is hardly likely to make them reconsider their decision.

Like abortion, euthanasia, cloning and genetic engineering, suicide undermines the sanctity and inviolability of the human body. It is legitimate to legislate against such actions because the sanctity of the human body is an intrinsic constituent part of the respect for human dignity, which is the sine qua non of social life in any country.

Suicide is different from abortion or cloning or euthanasia in the important respect that it involves only one individual and his choice about the way he lives (and by extension, when he dies). So we can deny any link to these other phenomena. In addition, we can defend suicide on the same basis as one might plausibly and robustly defend all the others: on the basis of the value of individual autonomy. Human dignity is a value that is inextricably linked to the free exercise of individual autonomy; it is the absence of autonomy and the domination of another man over the slave that makes slavery a clear violation of basic human dignity.

Suicide is a waste of life. It is an immoral act that ignores the sacrosanct nature of human life – something that is universally considered to be the case as shown by being something nearly all religions consider to be the case.[1] Failure to criminalize such a flagrant violation of the sanctity of human life condemns any society as irreligious and immoral. Nowadays we hear everyone talking about human rights; we hear precious little about human obligations. If we believe in the moral worth of human rights we do so because we think that human life is a wonderful thing and something with which we should not interfere. Whether the interference is by others or by ourselves, any action that denigrates human life is morally wrong for precisely the reason that we support human rights. We have an obligation to preserve all life, including our own.

[1] Perrett, Roy Wo., ‘Buddhism, euthanasia and the sanctity of life’, Journal of Medical Ethics, Vol. 22, No. 5, October 1996, http://ccbs.ntu.edu.tw/FULLTEXT/JR-ADM/perrett.htm

The question whether or not human life is "sacred" should not intrude on the issue of suicide legislation because no clear proof is possible one way or the other. We respect human rights because we value the liberty and autonomy of individuals; we want to be able to make our own decisions and we likewise affirm the right of others to make their own decisions. The free, autonomous decision to take one’s own life should be respected as a legitimate exercise of one’s individual liberty. Human liberty is sacrosanct and should only be limited where clear social harm is caused; suicide affects only the individual and so it should be permitted

Suicide is an entirely selfish act that causes immense pain and suffering for those loved ones that are left behind. It is also cowardly; rather than facing your problems and being strong, you instead take the easy way out and kill yourself. It is important, therefore, to instil a strong sense of responsibility to one’s family and for one’s affairs and to do this by punishing those who try and fail to perpetrate this selfish and cowardly act.

This is only an objection to particular cases of suicide; it cannot be made into a general case because some suicides really do only affect the individual – those in which there is no extended family or friendship group. And that an act is, on occasion, selfish is not sufficient grounds to prohibit it. Indeed, ostracising one’s friends or walking out on one’s family can upset people but we are hardly likely to deny people the liberty to make such individual, private life choices. Nobody has the right to force people to live in circumstances that cause them unhappiness. Suicide should be viewed in exactly the same way.

Moreover it should be remembered that an attempt to prosecute survivors or in some way to punish relatives of those who succeed is clearly not going to help leaving grieving relatives in a worse position.[1]

[1] Holt, ‘When Suicide was illegal’, 2011

Individual action is shaped by what norms and standards are set by society. By prohibiting suicide, society sends out a message that it is not an acceptable action. Legislation is a useful social tool, in that it proscribes the limits of individual action. And by failing to prohibit suicide, society fails to add the ultimate sanction of its laws into the balance of any decision whether or not to commit suicide. Many of those who have tried and failed to commit suicide never attempt it again. This suggests that many who kill themselves do so because of their particular short-term circumstances, perhaps while ill, suffering financial problems or under emotional stress, rather than through a considered and rational decision. More than 30% of suicides are precipitated by intimate partner problems, more than 10% by jobs problems and 10% by financial problems.[1] Given this, even a small deterrent will help to save many lives that are currently wasted needlessly.

[1] Canters for Disease Control and Prevention, ‘Suicide: Data Sources’, 26 August 2011, http://www.cdc.gov/ViolencePrevention/suicide/datasources.html#link

Society can perfectly well spread the message that suicide is not a valid life choice without criminalizing and punishing those that have tried and failed to perpetrate it. Moreover, we have grave doubts about the practical use of anti-suicide legislation. It is highly dubious that people who are driven to contemplate suicide will be dissuaded by the knowledge that they would be breaking the law. The spectre of punishment only awaits those who fail to commit suicide. These people have already decided that their lives are not worth living; branding them criminal and punishing them is hardly likely to make them reconsider their decision.

Like abortion, euthanasia, cloning and genetic engineering, suicide undermines the sanctity and inviolability of the human body. It is legitimate to legislate against such actions because the sanctity of the human body is an intrinsic constituent part of the respect for human dignity, which is the sine qua non of social life in any country.

Suicide is different from abortion or cloning or euthanasia in the important respect that it involves only one individual and his choice about the way he lives (and by extension, when he dies). So we can deny any link to these other phenomena. In addition, we can defend suicide on the same basis as one might plausibly and robustly defend all the others: on the basis of the value of individual autonomy. Human dignity is a value that is inextricably linked to the free exercise of individual autonomy; it is the absence of autonomy and the domination of another man over the slave that makes slavery a clear violation of basic human dignity.

Criminal legislation is not the vehicle for society’s pronouncements on questions of how one should live one’s life. It instead involves the entirely practical exercise of ensuring that individuals are able to live freely and enjoy their freedom without fear of external interferences like theft, violence or murder. Criminal legislation should guarantee a safe space for autonomous individual action - like suicide.

The law and is to protect the state and the people from each other and to help guide people into making the right decisions for the whole of society. The important thing is that society should make a stand for what it believes is right and against what it believes is wrong. And suicide is clearly a wrongful, misguided and wasteful act from the point of view of society and the state.

When we speak of the right to life it means more than merely the right to be alive, it encompasses the right to self-ownership, the notion that one’s life is one’s own and that you are not beholden to anyone else by the mere fact that you are alive.  It follows from this that there can be no duty on anyone to live beyond a point of their own choosing, and there should be no attempt to interfere with suicidal behaviour whether by individuals or by the law.[1]

[1] Chobli, Michael, ‘Suicide’, The Stanford Encyclopedia of Philosophy, Edward n. Zalta (ed.), Fall 2009, http://plato.stanford.edu/entries/suicide/#LibVieRigSui

The right to life is a positive protection against the state extinguishing that right and is limited largely to that context.  A person can no more choose to give up their right to life than they can choose to give up their right to freedom from slavery.

Death is an inevitable fact of life. We will all die.  Suicide is therefore not a matter of choosing between life and death per se, but of choosing the time and manner of death one wishes.  We would all prefer a painless death over a slow and agonising one, and it is better to be able to prepare oneself and if possible anyone else who will be affected, so why should the difference between the two be a matter of luck and not one of choice?

The fact of suffering is what makes it impossible to consider suicide a legitimate choice.  Someone under the duress of intense pain and/or discomfort is not going to be able to make a fully voluntary and informed choice to end their life.