Canadian academics write paper arguing in favor of euthanasia for poor people

As support for assisted suicide in Canada climbs despite an excruciating series of stories reporting that the poor and disabled are opting for lethal injections out of pure desperation, we are witnessing the emergence of a truly post-Christian culture. As a headline in the U.K. magazine The Spectator asked last year: “Why is Canada euthanising the poor?” The response from some bio-ethicists appears to be: Well, why not?

In fact, a new paper by two bioethicists at the University of Toronto makes the case that euthanizing the poor should be socially acceptable. Kayla Wiebe, a PhD candidate in philosophy, and bioethicist Amy Mullin, a philosophy professor, wrote in the Journal of Medical Ethics that:

To force people who are already in unjust social circumstances to have to wait until those social circumstances improve, or for the possibility of public charity but unreliably occurs when particularly distressing cases become public, is unacceptable. A harm reduction approach acknowledges that the recommended solution is necessarily an imperfect one: a ‘lesser evil’ between two or more less than ideal options.

The horror stories of Canadians seeking assisted suicide because they cannot get the social assistance they need are “worst-case scenarios,” the bioethicists write. “One way of responding to these cases is, ‘Well, clearly then, medical aid in dying should not be available to them,’” Mullin said in an interview. “We just don’t think the fact that social conditions are contributing to make their lives intolerable means that they don’t have the wherewithal to make that choice. People can make their own determination about whether their lives are worth living, and we should respect that...”

Kill The Poor - Dead Kennedys

Efficiency and progress is ours once more
Now that we have the neutron bomb
It’s nice and quick and clean and gets things done
Away with excess enemy
But no less value to property
No sense in war but perfect sense at home

The sun beams down on a brand new day
No more welfare tax to pay
Unsightly slums gone up in flashing light
Jobless millions whisked away
At last we have more room to play
All systems go to kill the poor tonight
Gonna kill, kill, kill, kill, kill the poor
Kill, kill, kill, kill, kill the poor
Kill, kill, kill, kill, kill the poor tonight

Behold the sparkly of champagne
The crime rate’s gone, feel free again
Oh life’s a dream with you, Miss Lily White
Jane Fonda on the screen today
Convinced the liberals it’s okay
So let’s get dressed and dance away the night
While they kill, kill, kill, kill, kill the poor
Kill, kill, kill, kill, kill the poor
Kill, kill, kill, kill, kill the poor tonight
Kill, kill, kill, kill, kill the poor
Kill, kill, kill, kill, kill the poor
Kill, kill, kill, kill, kill the poor tonight

While they kill, kill, kill, kill, kill the poor
Kill, kill, kill, kill, kill the poor
Kill, kill, kill, kill, kill the poor tonight
Kill, kill, kill, kill, kill the poor
Kill, kill, kill, kill, kill the poor
Kill, kill, kill, kill, kill the poor tonight
Kill, kill, kill, kill, kill the poor
Kill, kill, kill, kill, kill the poor
Kill, kill, kill, kill, kill the poor tonight

Actually, Hitler’s brown shirts were largely openly gay. The Nazis were all about gay rights early on.

https://daily.jstor.org/ernst-rohm-the-highest-ranking-gay-nazi/

You can tell the authoritarian leftists are unhappy about how pro-gay the Nazis were because there are snopes and Wikipedia articles now trying to claim reality is a myth.

Homosexuals were very powerful in pre-war Germany, but divided into two groups: Brand and Ulrich.

The first faction was organized by Adolf Brand, publisher of the first homosexual magazine, Der Eigene (The Special). Brand, Benedict Friedlander and Wilhelm Janzen formed the Gemeinschaft der Eigenen (The Community of the Special) in 1902.

What divided these groups was their concepts of masculinity. Ulrichs’ theory embraced a feminine identity. His followers literally believed they were women trapped in men’s bodies.

The followers of Brand, however, were deeply insulted by Ulrichs’ theory. They perceived themselves not merely as masculine, but as a breed of men superior in masculine qualities even to heterosexuals. The Community of the Special (CS) asserted that male homosexuality was the foundation of all nation-states and that male homosexuals represented an elite strata of human society. The CS fashioned itself as a modern incarnation of the warrior cults of ancient Greece. Modeling themselves after the military heroes of Sparta, Thebes and Crete, the members of the CS were ultra-masculine, male-supremacist and pederastic (devoted to man/boy sex). Brand said in Der Eigene that he wanted men who “thirst for a revival of Greek times and Hellenic standards of beauty after centuries of Christian barbarism.”

One of the keys to understanding both the rise of Nazism and the later persecution of some homosexuals by the Nazis is found in this early history of the German “gay rights” movement. For it was the Community of the Special which created and shaped what would become the Nazi persona, and it was the loathing which these “Butches” held for effeminate homosexuals (”Femmes”) which led to the internment of some of the latter in slave labor camps in the Third Reich.