BAILII is celebrating 24 years of free online access to the law! Would you consider making a contribution?
No donation is too small. If every visitor before 31 December gives just Β£1, it will have a significant impact on BAILII's ability to continue providing free access to the law.
Thank you very much for your support!
[Home] [Databases] [World Law] [Multidatabase Search] [Help] [Feedback] | ||
England and Wales High Court (Family Division) Decisions |
||
You are here: BAILII >> Databases >> England and Wales High Court (Family Division) Decisions >> Local Authority v Z [2004] EWHC 2817 (Fam) (03 December 2004) URL: http://www.bailii.org/ew/cases/EWHC/Fam/2004/2817.html Cite as: [2005] 2 FCR 256, [2005] 3 All ER 280, [2005] 1 FLR 740, (2005) 84 BMLR 160, (2005) 8 CCL Rep 146, [2005] WLR 959, [2004] EWHC 2817 (Fam), [2005] 1 WLR 959 |
[New search] [Printable RTF version] [Buy ICLR report: [2005] 1 WLR 959] [Help]
FAMILY DIVISION
Strand, London, WC2A 2LL |
||
B e f o r e :
____________________
Re: Z, A Local Authority |
Claimant |
|
- and - |
||
Mr Z |
Defendant |
|
-and- |
||
The Official Solicitor |
Advocate to the Court |
____________________
____________________
Crown Copyright ©
Mr Justice Hedley :
"I start with the concept of the sanctity of life [W]e have a strong feeling that there is an intrinsic value in human life, irrespective of whether it is valuable to the person concerned or indeed to anyone else. Those who adhere to religious faiths which believe in the sanctity of all God's creation and in particular that human life was created in the image of God himself will have no difficulty with the concept of the intrinsic value of human life. But even those without any religious belief think in the same way. In a case like this we should not try to analyse the rationality of such feelings. What matters is that, in one form or another, they form part of almost everyone's intuitive values. No law which ignores them can possibly hope to be acceptable.
Our belief in the sanctity of life explains why we think it is almost always wrong to cause the death of another human being, even one who is terminally ill or so disabled that we think that if we were in his position we would rather be dead. Still less do we tolerate laws such as existed in Nazi Germany, by which handicapped people or inferior races could be put to death because someone else thought that their lives were useless.
But the sanctity of life is only one of a cluster of ethical principles which we apply to decisions about how we should live. Another is respect for the individual human being and in particular for his right to choose how he should live his own life. We call this individual autonomy or the right of self-determination. And another principle, closely connected, is respect for the dignity of the individual human being: our belief that quite irrespective of what the person concerned may think about it, it is wrong for someone to be humiliated or treated without respect for his value as a person. The fact that the dignity of an individual is an intrinsic value is shown by the fact that we feel embarrassed and think it wrong when someone behaves in a way which we think demeaning to himself, which does not show sufficient respect for himself as a person"
Lord Hoffman then goes on to point out, however:
" ..what is not always realised, and what is critical in this case, is that they are not always compatible with each other."
Section 1 of the Suicide Act 1961 abrogated the rule that made suicide criminal. It did not make suicide lawful, much less did it encourage it; it simply removed suicide from being punishable as a criminal act. It follows inevitably that our law does not penalise the decision of a competent person to take their own life. Moreover nor does the law prohibit them from so doing. Human freedom, if it is to have real meaning, must involve the right to take what others may see as unwise or even bad decisions in respect of themselves; were that not so, freedom would be largely illusory. It follows that the court has no basis in law for exercising the jurisdiction so as to prohibit Mrs Z from taking her own life. The right and responsibility for such a decision belongs to Mrs Z alone.
"(1) a person who aids, abets, counsels or procures the suicide of another, or an attempt by another to commit suicide, shall be liable on conviction on indictment to imprisonment for a term not exceeding fourteen years .
(4) ..no proceedings shall be instituted for an offence under this section except by or with the consent of the Director of Public Prosecutions."
Although it is the case that all that Mr and Mrs Z propose to do is not criminal under the law of Switzerland, it seems to me inevitable that by making arrangements and escorting Mrs Z on the flight, Mr Z will have contravened Section 2(1) above. It follows that in order for Mrs Z actually to be able to carry out her decision, it will require the criminal conduct of another. That said I remind myself of sub-section (4). Although not unique, the provision is rare and is usually found where Parliament recognises that although an act may be criminal, it is not always in the public interest to prosecute in respect of it.
"No one, I think, would quarrel with these deeply rooted ethical principles. But what is not always realised, and what is critical in this case, is that they are not always compatible with each other. Take, for example, the sanctity of life and the right of self-determination. We all believe in them and yet we cannot always have them both. The patient who refuses medical treatment which is necessary to save his life is exercising his right to self-determination. But allowing him, in effect, to choose to die, is something which many people will believe offends the principle of the sanctity of life. Suicide is no longer a crime, but its decriminalisation was a recognition that the principle of self-determination should in that case prevail over the sanctity of life.
A conflict between the principles of the sanctity of life and the individual's right of self-determination may therefore require a painful compromise to be made. In the case of the person who refuses an operation without which he will certainly die, one or other principle must be sacrificed. We may adopt a paternalist view, deny that his autonomy can be allowed to prevail in so extreme a case, and uphold the sanctity of life. Sometimes this looks an attractive solution, but it can have disturbing implications. Do we insist upon patients accepting life-saving treatment which is contrary to their strongly held religious beliefs? Should one force-feed prisoners on hunger strike? English law is, as one would expect, paternalist towards minors. But it upholds the autonomy of adults. A person of full age may refuse treatment for any reason or no reason at all, even if it appears certain that the result will be his death."
That is the law that I have to apply in this case and that is the perspective that the local authority is required to adopt.
i) To investigate the position of a vulnerable adult to consider what was her true position and intention;ii) To consider whether she was legally competent to make and carry out her decision and intention;
iii) To consider whether any other (and if so, what) influence may be operating on her position and intention and to ensure that she has all relevant information and knows all available options;
iv) To consider whether she was legally competent to make and carry out her decision and intention;
v) To consider whether to invoke the inherent jurisdiction of the High Court so that the question of competence could be judicially investigated and determined;
vi) In the event of the adult not being competent, to provide all such assistance as may be reasonably required both to determine and give effect to her best interests;
vii) In the event of the adult being competent to allow her in any lawful way to give effect to her decision although that should not preclude the giving of advice or assistance in accordance with what are perceived to be her best interests;
viii) Where there are reasonable grounds to suspect that the commission of a criminal offence may be involved, to draw that to the attention of the police;
ix) In very exceptional circumstances, to invoke the jurisdiction of the court under Section 222 of the 1972 Act
My view is that their duties do not extend beyond that. In this case, although they have the power to do so under Section 222 of the 1972 Act, in my judgment they have no obligation to seek the continuation of the injunction made by Black J. It is clear that the criminal justice agencies have all the necessary powers. Moreover Parliament has committed to the DPP the discretion as to whether to permit a prosecution. Both those points militate strongly against the intervention of the civil remedy of an injunction. The local authority have made it clear that if they are under no duty to seek the continuation of the injunction, they do not wish to do so.