Suicide

Because, it says, of its ‘liberal values and respect for human dignity’, the Economist has put out a film about Emily, a 24-year-old Belgian woman, who wants assisted dying. She is physically healthy, and comes, the film assures us, from a happy family. She has suffered from severe depression since childhood, however. By her own account, her self-made video (two years ago), in which she says ‘I don’t want to live a lie’ and ‘It keeps feeling empty whatever I do’, made her feel empowered. It inspired her to seek death at the hands of doctors. Belgium is one of two countries in the world which permits assisted dying for

As Charles Killick Millard conceded, there was an issue about grandparents. Millard, the leading figure of the Voluntary Euthanasia Legalisation Society back in the 30s, realised that people might cajole their elderly relatives into choosing death. But this had its benefits, he argued: ‘It would make querulous old folk more careful how they dilated upon their aches and pains.’ Havelock Ellis, one of the Society’s celebrity supporters, was blunter: he expressed his annoyance that ‘we are terribly afraid of killing those citizens whom we all regard as financially unpromising.’ There is a callousness in those remarks which resurfaces whenever assisted suicide is put forward. You can hear it in Baroness

As MPs prepare to consider a private member’s bill to license what is being euphemistically called ‘assisted dying’, in Belgium a young woman with mental health problems has been cleared for euthanasia some time this summer. The Belgium-based outlet DeMorgen outlined the situation of the 24-year-old, identified only as ‘Laura’. Aside from depression and the feeling that ‘she wanted to die ever since childhood’, ‘Laura’ is physically healthy, enjoys coffee, friends and going to the theatre. According to the New Yorker, 13 percent of Belgians who died by euthanasia last year didn’t have a terminal illness — and 3 percent suffered from mental disorders. Belgium legalised euthanasia in 2002.  Since then the

A pal recently told me a story. It was about a friend of theirs who had been travelling on a train last summer, one of those old fashioned trains, with the windows that let you open the door from the outside. He was leaning on the door with his arm resting outside when another train suddenly passed by and clipped his hand. His wrist snapped. There was blood everywhere. He turned back into the carriage and was relieved to see his fellow travellers reaching for their phones. He assumed they were dialling for help. But he quickly realised he was wrong. They were in fact taking photos. I was reminded of this somewhat grim story today, after

There was much discussion recently about the rise in male suicide rates, after official figures published last week showed they were at their highest level since 2001. But one aspect of this has attracted little attention: the lack of support for men abused by their partners. In a poll of 130 Citizens Advice Bureaux workers, 63 per cent said it was easy to get help for women reporting domestic abuse, compared to 13 per cent for men. It’s bad enough that men struggle to find help once they pluck up the courage to ask for it. But they are also less likely than women to look for support in the first place – and more likely to be

It’s pretty tough to find good news in suicide statistics, but today’s figures for 2013 are particularly grim reading. The number of suicides increased from 2012, and the male suicide rate is now at its highest since 2001. The male rate of suicide has increased significantly since 2007, where it stood at 16.6 deaths per 100,000 population, to 19.0 deaths per 100,000 as the graph below shows: [datawrapper chart=”http://static.spectator.co.uk/yGG0M/index.html”] It used to be the case that young men were the most likely to kill themselves, but the highest suicide rate in the UK is now for men aged 45 to 59, at 25.1 deaths per 100,000. This is the highest for

There was a marvellous man in Shakespeare’s day known as John Smyth the Sebaptist. ‘In an act so deeply shocking as to be denied by Baptist historians for two and a half centuries,’ Stephen Wright, the expert on separatist clergy wrote, ‘he rebaptised first himself and then his followers, and set out his new views in The Character of the Beast (1610).’ His former confederate Richard Bernard fired a counterblast in that year showing (to his own satisfaction) that ‘the Church of England is Apostolicall, the Separation Schismaticall’. Reading a word like sebaptist we take the prefix se- to indicate a reflexive act, a self-baptism, as we would if reading

According to an email I received earlier this afternoon, I should be worried about the mental state of someone I know. An alert popped up in my inbox from an app called ‘Radar‘ which the Samaritans launched this week, telling me a tweet from someone I followed might suggest they were contemplating suicide. Here’s the tweet: Clearly the Samaritans need to work on their formula, otherwise I’ll be receiving daily alerts whenever Jim Murphy warns against Scottish Labour committing electoral self-harm or one Conservative faction warns another faction that it is being politically suicidal. The Samaritans say they pursued the app, which monitors certain words and phrases in tweets before

The great Theodore Dalrymple once came up with the theory that there is a fixed level of righteous indignation in any society. As soon as we become more relaxed about one area — say, drug taking — we get much more prudish and finger-wagging about something else — smoking, for example. Sometimes one taboo easily takes the place of a previous one. Race, for example, has become the new sex, with the F-word and C-word de-stigmatised and replaced by the N-word and P-word as no-nos (the new taboo also comes with its own hypocrisies, obviously, and few of today’s moral leaders send their kids to vibrant inner-city schools). But in

Ross Clark is a columnist I try to read because he is never trite. So I was sorry to miss performances of his musical play staged earlier this month. Shot at Dawn is about a sister’s quest for a recognition (after his death) of her brother, Harry Briggs, a soldier in the Great War who was executed for desertion. The play is sympathetic to the idea of posthumous pardon; coupled with this, it’s a lament that society punishes people without trying to understand why they do what they did. A second theme emerges: homosexuality, and the difficulty (then) of living with this in a world that does not understand. I

There is something mildly unexpected about religious groups’ hostility to euthanasia. After all, in the ancient world one of the major differences between e.g. Christians and pagans was that Christians were renowned for welcoming, indeed rejoicing at, death. Pagans found this incomprehensible. Not that pagans feared the afterlife. Although, in the absence of sacred texts, there were no received views on the matter, Greeks reckoned that if the gods were displeased with you, they would demonstrate it in this life rather than the next. Initiates into the Eleusinian Mysteries were promised a prosperous afterlife, but Diogenes the cynic retorted: ‘Do you mean that Pataikion the thief will enjoy a better