Revista de Letras - Utad

Two Perspectives of Euthanasia in English Literature… 205
ill, those who are old, essentially those who have outlived their utility, have one
remaining service they can render society – provide phosphorous. Society sees
the individual as recyclable material.
Chapter III ends on a ‘mechanical note’ of the ruby-red flashing of the
switches that glow in the darkness, another symbol of mechanisation and
superior technological advancement. “Slowly, majestically, with a faint
humming of machinery, the Conveyors moved forward, thirty-three centimetres
an hour. In the red darkness glinted innumerable rubies” (Huxley 1994: 50).
Machines, switches, levers and robot-like workers oversee the mass production
of millions of identical twins. It is through dialogue that the reader is able to
grapple satisfactorily with the full effects that the conditioning and manipulation,
which these citizens have been subjected to since birth, have had. Contrary to the
Utopians, they have no counsel offered them by men of philosophy, men of the
cloth who are familiar with Good and Bad, and who will counsel, rationally and
serenely, a man on his deathbed with only his interests at heart. Rather, citizens
in this Brave New World accept things as they are without questioning why life
has to terminate at sixty. They do not need to concern themselves with the moral
dilemmas, which normally chaperone intolerable pain, terminal illness,
disabilities or old age, because “no pains have been spared to make … lives
emotionally easy – to preserve … so far as that is possible, from having
emotions at all” (Huxley 1994: 39). There is no concept of family or friends.
In Utopia, the reader is allowed glimpses of More’s household in that the
motivation which lies behind Utopian education is similar to that which he
encouraged for his own family; in other words, to consider virtue, to search for
the good of the soul and the body, and to bring to light that in which true
happiness consists. It was a search that involved sacrifice, penitence and
unconditional dedication to God, regardless of circumstance.
Yet, for Utopians, who also seek the good of the soul and the body through
virtue, there is no need to continue bearing out excruciating and continuous pain
if the disease is incurable. If pain removes pleasure, then it is irrational to endure
such suffering. Self-inflicted death in this case is considered honourable as the
invalid would be abiding by the priests’ counsel and as they are bearers of God’s
will, it would be a holy act. This is quite contrary to the Christian doctrine of
priests in More’s era, because to them, suffering is part of God’s greater plan for
His children. For, how could God-fearing Christians go to heaven in such
comfort when Jesus Himself suffered “great pain and … many tribulations?”
(Roper 1978: 211). It was beyond question unthinkable.
There is a further episode in More’s life that was registered by Roper and
that I consider of particular relevance to this discussion. The sweating sickness
plagued More’s own daughter Margaret leaving him quite distraught.