Mr. Speaker, I am very pleased I have an opportunity to again reply to a speech by the member for Nanaimo--Cowichan because we are having a very important dialogue here. What is before the House is a bill dealing with a high moral issue. It is proper for parliament to debate a high moral issue when morality comes into interface with science or other aspects of society.
I note that the member for Nanaimo--Cowichan called for a free vote on this piece of legislation and I take him at heart on that because I will give him an argument that I hope he will consider when he comes to vote himself.
There are two givens in this argument. First, one should accept, for this bill, that life begins at conception. Second, one needs to accept that to arbitrarily take life away is murder. We are not talking about collecting embryonic stem cells deliberately by creating individuals and then killing them.
The collection of embryonic stem cells for the purposes of research into Parkinson's, or whatever else, is only in the context of where the embryonic stem cells would be discarded otherwise, either from a fertility clinic or, and the bill does not mention this, presumably from spontaneous miscarriage, or wherever there is fetal material that as a result of a proper hospital procedure results in embryonic material being available.
The moral argument from my point of view is that the ultimate good is to preserve human life. My difficulty is with the proposals coming from the opposition and members of my own side. They suggest that we should delay implementation of allowing embryonic stem cell research as proposed in this legislation until we see whether adult stem cell research can have the same effect. My problem with that, as I mentioned earlier, is that we may be condemning people to death or to disability who we might otherwise save should embryonic stem cell research be fruitful as a means of curing things like Parkinson's, ALS and others.
I would like to put it again in a human context. In my village there is a couple in our church who we know very well. The wife is suffering severely from Parkinson's disease. The husband comes to me and says, “John, please support Bill C-56 because if there is any chance that embryonic stem cells can be developed as a cure for Parkinson's I would like it in time to save my wife who is in a great deal of difficulty right now”.
So, the basic moral dilemma from my point of view: even if embryonic stem cell research only has a 5% chance of being more successful than adult stem cell research, I do not feel I have the moral right to delay that research if it means it could possibly save some lives of people out there who are suffering from these terrible diseases.
The member for Nanaimo--Cowichan, after our interchange before, came over to me and said, “John, I listened to you very carefully”, and he is a very good member if I may say so. We really want to get at the truth here. He said that the problem from his point of view is that the embryo does not have a choice. He alluded in his speech just now to the fact that of course we encourage transplants. We can donate our kidney, our liver or whatever else. We can sign a form and when we are in an accident and killed that body part can be used to save another life. We agree that is a good thing. However, the problem is, as the member opposite has observed, an embryo does not have that choice. If we assume that a person is created at conception and that person inevitably dies--because we are only talking about a situation where that person as an embryo dies--that embryo does not have the choice of creating new life.
We agree that creating new life is a good thing. As a matter of fact, it is the highest moral good that we can think of. Now, this is where the really subtle moral distinction comes in. I do not want to get into religion and that kind of thing, but I think there is a very strong feeling that those who are alive, those who are persons before birth, are the ultimate persons of innocence. In other words, if one is a person between conception and birth, all of us would agree that as a person one is morally pure in every sense.
If we take that principle and apply it to the logic that to give life in death is one of the highest goods that one can give then surely an embryo, as a person who is the ultimate in innocence, would want to choose the highest good, and that highest good is, instead of being discarded, instead of being destroyed, to be part of giving new life and new opportunity to the living.
That to me is the ultimate ethical dilemma. It is not whether life begins at conception or not. The ultimate ethical dilemma we must face in this parliament is the fact that we have to make a choice for those who cannot choose, and we have to make the right moral choice for those who cannot choose. An embryo cannot choose, but we know in its innocence that what it would do in death is want to give life.