Mr. Speaker, I am deeply concerned with Bill C-56 because of the effect the bill will have on our society and, most important, on future generations. I am concerned about the bizarre duplicities in the bill which leave important moral questions in the hands of a few or even single appointed individuals unknown to most Canadians.
I am concerned that the government has brought the bill forward in such a way as to avoid questions about life which it believes may be troubling politically. I am concerned that the government would use the promise of banning obviously abhorrent practices such as human cloning as a means of avoiding debate on a few of the more politically troubling issues surrounding stem cell research.
In his March 4 column of the National Post , Andrew Coyne exposed the tragic failure of the government to address the critical issues raised by the possibilities of science today. He began by describing the dilemma of Maureen McTeer:
On the CBC, Maureen McTeer--lawyer, feminist and freelance medical ethicist--was ticking off the reasons she opposed the harvesting of stem cells from human embryos for medical research, as would be permitted under proposed federal guidelines. She was passionate, even immoderate at times.
It was an affront to human dignity, she said. From the moment the egg was fertilized, it became part of “the human continuum.” To allow the killing of embryos before the proposed 14-day limit and not after was a specious distinction, an attempt to obscure the enormity of what we were doing by denying the humanity of the lives we were destroying. Nazi scientists, she said, shrugged that the victims of their experiments were “only Jews.”
Now we were saying “it's only a fetus.” At which point, one of her befuddled fellow panellists felt compelled to ask: “Aren't you pro-choice?”
The ethical confusion which surrounds this debate is not Ms. McTeer's alone. The Government of Canada is itself, in Mr. Coyne's words:
--twisted into the same contradictory pose: attempting to define and assert the state's interest in the rights of the fetus, while officially denying that it has any--at least, as far as that would imply any legal restriction on abortion.
Ms. McTeer attempted to square the circle this way. When it comes to a conflict between the rights of the child in utero and the rights of the expectant mother, “we have decided” that the mother's rights “trump” those of the fetus. The rights of medical researchers, on the other hand, do not carry the same weight.
That is:
A pregnant woman has an unrestricted right in law to kill the fetus she carries, right up until the moment of birth: because she does not want to interrupt her career, because she doesn't care for the father, it doesn't matter. She holds “trumps.” A scientist, however, may not do the same to another fetus in the course of extracting embryonic stem cells, even in the first 14 days, in pursuit of medical advances that--who knows?--might save millions of lives.
The logic or lack of logic inherent in the government's position on matters address in Bill C-56 make my head swim. On the one hand we would allow a woman to abort a fetus but on the other, would punish her by up to 10 years in prison for donating an unfertilized egg for use in therapeutic cloning, a process where, for example, her egg would be injected with someone else's DNA to produce an embryo from which embryonic stem cells would be extracted in the hopes of coaxing them to grow into an organ needed by the donor of the DNA.
To put it in clear, unmistakable terms, under Bill C-56 it is okay to destroy a fetus on whim but it is not okay, in fact it is punishable by 10 years in prison, if one destroys with the intent of improving someone else's quality of life.
The question is: how did the government lead us to this baffling juncture? The answer is patently obvious if one considers the principles upon which Bill C-56 is presumably based. Although they may be commendable as written, they are more remarkable for what they do not say.
Most notably absent is any clear definition of what constitutes human life or when human life begins. Unless and until these fundamental principles are clearly addressed and defined, confusion will prevail. It is virtually impossible to write a coherent and consistent bill, a bill which will withstand the challenges already being prepared by those who would clone humans and conduct other outrageous experiments.
The fundamental principles governing assisted human reproduction are matters of unparalleled significance to our society. They are in fact cornerstones of our society. They define us as people. They are matters of importance to all members of our society, those with religious faith and those with none. As my friend from Calgary Southeast noted in this place, even if we do not believe in the intrinsic sanctity of human life, surely we can all respect the dignity of human life.
There is another matter that I would like to briefly address. Let me note that although my comments will be brief, that in no way detracts from the significance of the issue.
Recently I received a communication encouraging me to support embryonic stem cell research because of the hope it offered a person's mother who is suffering from Lou Gehrig's disease. I know something of Lou Gehrig's disease because I lost my mother to it. I also know that there is more hype than hope in embryonic stem cell research.
Embryonic stem cell research has a number of problems. Dr. Peter Andrews of the University of Sheffield in England said “Simply keeping human embryonic stem cells alive can be a challenge”. Doug Melton, a Harvard University researcher, said “In my view (human embryonic stem cells) would degrade with time”.
Human embryonic stem cells have never been used successfully in clinical trials, have a lacklustre success in combating animal models of disease and carry significant risk, including human immune rejection and tumor formation. Speaking about embryonic stem cells, Glenn McGee, a University of Pennsylvania bioethicist, told M.I.T.'s Technology Review that “The potential that they would explode into a cancerous mass after stem cell transplant might turn out to be a Pandora's box of stem cell research”.
In stem cell research dealing with Parkinson's disease, there have been nothing but problems. The results have been horrific. In 15% of the patients the transplanted fetal cells went out of control and produced irreversible and devastating changes in the patients' brains, resulting in muscle spasms, sucking movements and writhing, which could not be controlled by any medicine.
The case for adult stem cell research is different. The retrieval and clinical use of these cells is morally acceptable and there is no unreasonable hazard to the patient. Adult stem cells have been located in numerous cells and tissue types and can be transformed into virtually all cell and tissue types.
Multipotent adult progenitor cells are stem cells found in bone marrow in adults that can differentiate into pretty much everything that an embryonic stem cell can differentiate into. They seem to grow indefinitely in cultures without losing their characteristics and do not seem to form cancerous masses or cause tissue rejection. These cells may turn out to be the most important cells ever discovered and they can be produced in virtually limitless supply.
It is worth noting in conclusion how important this issue is to us as humans. Vaclav Havel, the president of the Czech Republic, noted:
Given its fatal incorrigibility, humanity probably will have to go through many more Rwandas and Chernobyls before it understands how unbelievably shortsighted a human being can be who has forgotten that he is not God.
Eric S. Cohen, managing editor of Public Interest , writes:
The ancients knew better, and it is to their old wisdom that modern man must return. In both the classical and biblical vision, death awakens man to the preciousness of life; mortality awakens him to the possibility of transcendence; and constant recognition of his own imperfection reminds him of the need for restraint and repentance.
In his misplaced quest for autonomy--freedom from want, freedom from morality, freedom from death--modern man has forgotten how to see; he has turned his back on his essential nature. He treats the human experience of incompleteness--the fact of suffering, alienation, and death--as a problem to be solved, a sickness to be cured, a stirring to be forgotten. And so he forgets what his wise and wondering ancestors remembered--that man is not fully of this world; that the beginning of wisdom is not only realizing the limits of one's knowledge but the ultimate meaning of one's limits.