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Ethics

LIES AND THE IRAQ WAR

By: David Edmonds

The
current British inquiry into the Iraq war – led by Sir John Chilcot – is a
cathartic exercise.  No issue since New
Labour was elected in 1997 has been so divisive.   The war split friends, families and
political parties.   While the
catastrophic impact of the war is still being felt in Iraq, in Britain the
inquiry – it is hoped – will bring some closure.

Many
critics of the war are looking for one finding. 
They don’t want to hear that the former Prime Minister Tony Blair
miscalculated.  They want to have
confirmed their belief that he intentionally misled – even that he lied.   Oddly, a verdict of ‘lie’ would be regarded
as incomparably more serious than a verdict of ‘miscalculation’.   The ‘Liar’ headline would curdle the
nation’s blood.

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A Controversial Use of Taxpayer Funds

The health care reform bill currently being debated in the United States has re-ignited controversy there over abortion, and in particular over the availability of federal government funding to pay for the procedure. Earlier this month, the House of Representatives version of the health care bill passed narrowly, and with a last minute amendment that will restrict provision of abortions. The so-called “Stupak amendment” says that no health care plans receiving any subsidy from the federal government may offer abortions, except in the case where abortion is the result of rape, incest, or to save the woman’s life, and it maintains this restriction even if the government subsidies are kept separate from the private payments made into the plans, and no government subsidy is ever used to pay for abortions. The Stupak amendment represents a tightening over existing policy, according to which the federal government is prohibited from directly funding the provision of abortions, but may provide funds for hospitals, for example, that also provide abortions – so long as the hospitals pay for the abortions themselves by some other means.

The argument for Stupak’s additional restrictions on abortion funding is supposed to be that since money is fungible, the old prohibition does not really work to prevent federal funds indirectly playing a role in providing for abortions. Whatever the merits of this argument, it’s worth noting that many of its proponents in congress make it hypocritically; they are more than willing to accept generous campaign contributions drawn from the profits of health insurance companies that provide insurance for abortions as a component of their plans. But I want to focus here on the question of having any restriction of this kind at all. Can the federal government legitimately be prohibited from funding abortion?

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Is your fingerprint part of you?

In a report expressing concern about the increasing use of
biometric information to protect security and privacy, the Irish Council for
Bioethics (ICB) claimed earlier this month that “an individual’s biometric
information is an intrinsic element of that person”. Such claims are quite
commonly made in relation to genetic information, though the ICB’s extension of
the concept to other forms of biological information, such as that acquired from
fingerprinting, voice recognition software, and gait analysis, may be novel.

The claim that biometric information is an ‘intrinsic element of
the person’ seems designed to invoke powerful intuitions about our ownership of
our own body parts: we own our biological information just like we own our
kidneys. Indeed, the ICB go on to say that “the right to bodily integrity…. should
apply not only to an individual’s body, but also to any information derived
from the body, including his/her biometric information”. But both the
metaphysical claim that biometric information is an intrinsic element of the
person,and the moral claim that it is covered by rights to bodily integrity
are highly problematic.

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Are some ethicists really really ethical?

In this blog recently Simon Rippon discussed the empirical evidence collected by Eric Schwitzgebel that suggests that perhaps ethicists are no more ethical in their behaviour than non-ethicists. A survey of academics in the US reveals that philosophers do not think that their peers specialising in ethics behave any better than those who do not study ethics. Self-described ethicists condemn meat-eating more than their peers, but their actual eating behaviour appears similar to non-ethicists. And, paradoxically, more ethics textbooks appear to go missing from libraries than non-ethics books.

As Simon noted, there are some reasons to avoid jumping from this evidence to the conclusion that the study of normative ethics is of no help in the living of a virtuous and ethical life. But even if we accept that on average ethicists are no better citizens than anyone else, it seems that at least in some cases deliberation about ethical issues leads individuals to make decisions that are highly laudable.

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Switzerland gets tough on suicide clinics

The Swiss
government (the Federal Council) has recently announced its intention to crack
down on “suicide tourism” and to severely restrict the activities of suicide clinics like Dignitas and
Exit, which have regularly made the headlines outside Switzerland in the last
few years (particularly Dignitas), as foreigners make up a large proportion of
the hundreds of people they help to die every year. The government is proposing two draft Bills for public deliberation until March. The first option is an outright ban on suicide clinics; were it to become law, clinics like Dignitas and Exit would simply have to close down. Such an extreme measure, however, doesn’t have the favors of most members of the Federal Council, and probably won’t have those of the Parliament either. The second option is more likely to prove popular, and I will thus focus on it: it would involve much stricter regulations – rather than a ban – being imposed on the activities of these clinics. Violations of those regulations would involve sanctions of up to five years in prison.

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Speaking truth to power

The sacking of Professor David Nutt from the Advisory Council on the Misuse of Drugs has led to a spirited row between politicians and scientists. Colleagues in ACMD are resigning, refusing to be used as mere rubber stamps for pre-determined agendas. The home secretary seems to want to reorganize it to his liking.

The origin of the conflict is Nutt's staunch harm-reduction and evidence based policy position: he thinks drugs should be legally classified by the harm they do, not so much by political expediency. Alcohol and tobacco are more harmful than cannabis, taking ecstasy appears to be less risky than horse riding (when counting injuries and death). Hence he has criticised policies ministers for upgrading medically less harmful drugs. While certainly controversial in the anti-drug community his arguments appear to be based on solid science. As a scientist he should also sound the alarm if the government is "devaluing and distorting" the scientific evidence.

Alan Johnson sees things differently: "He was asked to go because he cannot be both a government adviser and a campaigner against government policy." The role of an advisor is only to advice, while the government decides policy. But if the policy is against the evidence, should not the advisor advise to change the policy?

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“Trust Me, I’m an Ethicist”

A paper forthcoming in the philosophy journal Mind inquires into perceptions about the ethics of ethicists. The paper reports on a survey that asked philosophers their opinions about the moral behaviour of ethicists compared with the behaviour of philosophers who specialize in other fields. Majorities of both the ethicist and non-ethicist respondents did not think that ethicists behaved any better than other philosophers. While ethicists were somewhat optimistic about other ethicists, with a larger number opining that they behaved better than other philosophers than that they behaved worse, non-ethicists were nearly evenly split between these views. We might reasonably expect that ethicists in general would be, on average, more practiced at moral reflection than other philosophers, and arguably more skilled at it – if not to begin with, then at least as a result of the practice. So the results of the survey suggest that philosophers on the whole do not think that more moral reflection improves moral behaviour. This invites the question: What, then, are ethicists good for?Read More »“Trust Me, I’m an Ethicist”

Protecting our borders with snake oil

The UK Borders Agency has recently come under fire for looking into the use of DNA tests and isotope analysis to determine the true nationality of asylum seekers. It is not just refugee support groups who are outraged, scientists are equally upset (perhaps more). The problems are many: there is no reason to think ancestry and ethnicity fits with nationality, the relevant genetics and isotope data is noisy, the research may not have been vetted for reliability, and it is not inconceivable that noise in the tests could be used as excuses for dismissing people who actually have valid asylum reasons (like linguistic tests occasionally do).

The project is unfortunately just the latest example that governments may be too eager to buy snake oil: on this blog I have previously criticized the use of voice-based lie detectors, the legal use of fMRI to determine guilt, ethics for military robots, pre-emptive DNA testing and electronic voting machines. The problem here is not that these technologies can't work, but that they are deployed far earlier than any careful demonstration that they actually work well enough to fulfil their purpose. It is a "science fact" problem: it is hard these days to tell what has proven to work, what is being developed and what remains a theoretical possibility. Especially when it is being pushed by enthusiastic researchers and salesmen.

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Suicide woman allowed to die

By Julian Savulescu

As read about in the Telegraph, doctors allowed 26-year-old Kerrie Wooltorton to die after she swallowed poison and gave them a letter instructing them not to intervene.

 

Reference:  Savulescu J. Should All Patients Who Attempt Suicide Be Treated? Modern Medicine 1995; Feb:113-120.  Reprinted in: Monash Bioethics Review 1995; 14: 33-40. With reply to critics: Savulescu, J. "Response to Bailey." Monash Bioethics Review 1996; 15: 44-5.

Should All Patients Who Attempt Suicide Be Treated?

Summary

Some patients who attempt suicide refuse treatment.  These patients are invariably treated if brought to hospital.  There are several reasons for this.  These reasons justify the treatment of many of these patients, but not all.  Some patients who attempt suicide ought to be allowed to die.  My argument for this claim turns on judging some patients who attempt suicide to be sufficiently competent and rational to be allowed to die. 

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Should we be afraid of virtual reality?

Prominent
authors like Susan Greenfield and Roger Scruton have raised worries about the rise of virtual worlds such as Second Life, which
they fear might have a negative impact on human relationships, as people
increasingly spend their lives hidden behind an “avatar”. The movie Surrogates, recently released, precisely pictures a future humanity that lives
as it were by proxy: the story takes place in a world where people stay at home
and send remote-controlled “surrogates” – androids that are typically younger
and better-looking versions of themselves – out in the world to do things for
them. In the same vein, American futurologist Ray Kurzweil predicts that within a quarter of a century, virtual reality (VR) will rival the real
world: “If we want to go into virtual-reality mode”, he says, “nanobots will
shut down brain signals and take us wherever we want to go. Virtual sex will
become commonplace”. However, far from sharing the worries of people like
Greenfield and Scruton, Kurzweil believes this is a prospect we should look
forward to.*

 

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