Needle Points

Presumably reflecting its postbag, two out of three letters to The Observer in response to Sonia Sodha's opposition to assisted suicide are in support of her position. It would be a mercy if one third of letters to a liberal Right newspaper that emphasised its right-wingery rather than its liberalism were to be of that mind. The rest would divide evenly between "libertarian" arguments in favour of "voluntary" euthanasia and eugenic arguments in favour of compulsory euthanasia. Time was when that might not have been reflected in print. But it probably would be these days.

The legalisation of assisted suicide would give to a High Court judge in the Family Division such power over life and death as no judge in this country had enjoyed since the abolition of capital punishment. My paternal grandfather was born before such working-class men could vote, and my maternal ancestors included African slaves, Indian indentured labourers, and Chinese coolies. We who come off the lower orders and the lesser breeds, and perhaps especially those of us who are disabled, know perfectly well who would be euthanised, and how, and why.

Even if we had made it past the industrial scale abortion that disproportionately targeted us, then we would face euthanasia as yet another lethal weapon in the deadly armoury of our mortal enemies, alongside their wars, alongside their self-indulgent refusal to enforce the drug laws, alongside Police brutality and other street violence, alongside the numerous life-shortening consequences of economic inequality, and alongside the restoration of the death penalty, which is more likely than it has been in two generations, and which would not be repealed if the Prime Minister were a former Director of Public Prosecutions.

All this, and the needle, too? This is class and race war, and we must fight to the death. That death must not be ours, but the death of the global capitalist system. Having subjected itself to that system to a unique extent, Britain is uniquely placed to overthrow it, and to replace it with an order founded on the absolute sanctity of each individual human life from the point of fertilisation to the point of natural death. That foundation would and could be secured only by absolute fidelity to the only global institution that was irrevocably committed to that principle, including the full range of its economic, social, cultural and political implications.