My last post was all about death in some ways (technically it was about organ donation, but inevitably organ donation in most cases requires death); this post will be about death in a more pure sense. Because it’s been in the papers recently, death has.
Over in Texas, there’s a woman who, unfortunately, is dead. The hospital hasn’t confirmed this, but her family has, and I think they’re credible; we’ll assume that she’s dead. Unfortunately, she’s also pregnant, or was pregnant before she was dead. We will leave aside all of the arguments about the status of the fetus, as well, because in most ways they’re not relevant; whether the fetus is malformed, has had a hypoxic injury, etc. doesn’t really matter. What does matter is whether the fetus is viable. The fetus’ current gestational age is 22 weeks, so that’s an easy lift: the answer is No. No reservations, no second thoughts, no disagreement: no 22 week old fetus has ever survived, full stop. We simply don’t have the technology to do it. We would need an artificial uterus, and we don’t have one.
Texas law does not allow withdrawing “life-sustaining treatment” from a pregnant woman. I’m also not going to get into the issue of whether this law is a good law, a bad law, what the motivations of the lawmakers were in writing it, or any of those issues. Because those are also irrelevant to this discussion. I don’t like the law personally; I think it’s bad law. But again, not relevant. The relevant issue is the wording of the law: “life-sustaining treatment”. Were the lady in a persistent vegetative state, we’d have a discussion about the law. Were she gravely ill in some other way, we’d have a discussion about the law-if she had cancer, or multiple sclerosis, or any number of other things, and wanted to stop being treated, that’s a situation which falls within the law’s purview. None of those situations apply here, because of one incontrovertible fact: The woman is dead. Dead people cannot be receiving “life-sustaining treatment”, because they’re dead.
This again touches on a point I raised in my previous post about organ donation: we continue to talk about brain death as if it’s some special case of death, as if you can be either dead, or “just” brain dead, but not really dead. And that simply is not the case. Brain dead people are dead. They are dead as a doornail, or (to borrow an argument from Dickens, viz. A Christmas Carol) dead as a coffin nail. They are no less dead than the person who has dependent lividity, or rigor mortis, or more than zero millimeters of separation of their head from their body. They’re not sort of dead, or mostly dead; dead, as George Annas used to say in my law and medicine classes, is dead. In general, (again according to George, who is my touchstone when matters of law and medicine collide) while laws may vary somewhat, in most jurisdictions, you are dead if a physician (or other appropriately empowered person; nurse, medical examiner (in Washington State, for instance, the medical examiner must be a lawyer), using commonly accepted standards of practice, says you are dead. That has happened here, even if the hospital is unwilling to say so, and so there can be no issue of “life-sustaining treatment”. One cannot “sustain the life” of someone who is dead.
“But Doctor!”, you ask, “What about the fetus?! The fetus isn’t dead! Won’t someone think of the child?!” Well, let’s forget for a moment the fact that essentially, the law doesn’t apply to this situation (one cannot provide life-sustaining treatment to a dead person). Leaving aside the fact that mom is dead, let’s look at this. The natural history of children born of dead women (and there is some experience with this) is remarkably grim; their prognosis is uniformly poor. The experience we have is largely in pulling fetuses from women in their death throes in the trauma room; once it becomes clear that saving the life of the mother is not possible, we are trained to perform an “emergency C-section”. (I was, and I’m sure EM residents are still being so trained, while hoping as I did to never ever have to do this-and so far those prayers, for me, have been answered in the negative, as I never have had to). This isn’t your mom’s C-section; this is a meatball-it-open-with-a-big-knife-using-a-vertical-incision-through-everything to get the fetus out as rapidly as possible, because every second of delay is a second that the fetus is dying. Because as soon as mom starts dying, the fetus does too.
In this case, mom is dead. It is overwhelmingly likely that the baby is also dead, using criteria similar to those we’ve used to decide that mom is dead; probably, the fetus’ brain will not work, ever; it’s dead. (There can be some questions about this, and the science here is less clear, but remember that we’ve already determined that right now the fetus will not survive outside the uterus, so right now, if the child leaves the uterus, s/he will die. Full stop). If we assume the fetus is dead, the entire issue disappears. If we assume the fetus is not dead, we are now experimenting on the fetus (and to some extent, on the corpse of the mother); we don’t know 1) what will happen (to the fetus) if we keep mom alive long enough for the fetus to be viable (it’s never been done before), 2) if we can even keep the fetus alive (as in, having a pulse, etc; leaving aside the question of brain function) for that long (in this case, the cutoff date-the absolute soonest that the fetus can be born and have a greater than 50% chance to survive-is 25 weeks. Obviously, longer is better. Lots longer. But if we can get to 25 weeks, in theory, the fetus/baby has a 50/50 shot. (This assumes nothing else wrong with the fetus; if there’s anything else going on, the chances go down precipitously).
So this is, in every sense as best as I can tell, a tragedy of errors. The physicians, administrators, and anyone who was involved with the decision to maintain the dead woman on what I’m going to call “vital sign support” made an error in applying the law to someone who is dead. The family hasn’t really made any specific errors, unless one is prepared to say that not modifying their living will or whatever the document is in Texas when the woman became pregnant is an error, but honestly I am not prepared to go there. The courts have made the error, same as the physicians and administrators, of assuming the law applies to a dead person. that one can provide “life-sustaining treatment” to a dead person. The media has made the same error; in most of the stories I’ve seen they assume that mom is somehow susceptible to “life-sustaining treatment”. One cannot sustain the life of a dead person. And assuming, arguendo, that the fetus is not just as brain-dead as mom (and thus, also just plain dead, without knowing it yet), the likelihood that the fetus can survive to 25 weeks is unknown, although clearly known to be very, very low. And 25 weeks is an absolute minimum; 28 weeks is much better, and anywhere north of 30 weeks is infinitely better. So the question in hand is, in effect, how much are we willing to flog a corpse in order to have a (much) less than 5% chance of bringing a viable fetus into the world? And I simply do not see that as a reasonable question. I don’t think that a civilized society should be willing to flog a corpse for this reason, or any reason; we owe the dead at least the dignity of not being desecrated in this way.
Even were we willing to do so, this is not the case to have that happen; the likelihood of a “birth outcome” as it’s usually put-that the child now in the uterus will ever survive outside the uterus-is effectively zero. (If it’s not exactly zero, it is sufficiently low that it may as well be zero; the amount of divine intervention needed for that to happen is remarkably unlikely. I understand that some people feel that the slightest chance of that divine intervention is enough to require flogging the dead. If you are the dead person, or that was your wish before death, I am fine with that, but it cannot be a basis for government policy.
It cannot, especially, be the basis for a government policy for people who believe, as most conservatives claim, that they want the government to stay out of their lives. If you want the government out of your life, it follows that others want that as well, and have the same right to that as you do. If they have that right, then you, no matter how justified you feel you are, cannot take that right away from them while keeping it for yourself. If the government can decide to flog someone else’s corpse, they can flog yours too. The reasons they decide to do that may turn out to be reasons you don’t like, but you’ve given away the right to object, because if you’ve decided that the right to flog corpses exists at all, it exists for any reason that the government, in its infinite wisdom, decides is justified. You are not special, and your reasons are not special, just because you think they are ordained by God; both the Constitution and common sense tells you this. Agreement about what God wants is more elusive than agreement about what government should want. Anyone can play, and my opinion about what God wants is no more privileged than yours (this is why the Constitution has a First Amendment).
In this situation, reasonable policy has to leave those questions out of the equation, and decisions must be made on more general principles. I think we can all agree that we do not want, for ourselves or our loved ones, the state to have the right to desecrate corpses, regardless of how good the motivation is for desecration. We want what dignity we can have in death. If we can agree on that, then we can agree that the unfortunate situation in Texas is just that; unfortunate, and a tragedy, and we hope fervently we are never put in that situation. And we can stop compounding the tragedy by flogging the dead.