New eugenics
Liberal use of reprogenetics in human enhancement From Wikipedia, the free encyclopedia
Liberal use of reprogenetics in human enhancement From Wikipedia, the free encyclopedia
New eugenics, also known as liberal eugenics (a term coined by bioethicist Nicholas Agar),[1] advocates enhancing human characteristics and capacities through the use of reproductive technology and human genetic engineering. Those who advocate new eugenics generally think selecting or altering embryos should be left to the preferences of parents, rather than forbidden (or left to the preferences of the state). "New" eugenics purports to distinguish itself from the forms of eugenics practiced and advocated in the 20th century, which fell into disrepute after World War II.[2]
Eugenics is sometimes broken into the categories of positive eugenics (encouraging reproduction among the designated "fit") and negative eugenics (discouraging or prohibiting reproduction among those designated "unfit"). Both positive and negative eugenic programs were advocated and pursued during the early 20th century. Negative programs were responsible for the compulsory sterilization of hundreds of thousands of persons in many countries, and were included in much of the rhetoric of Nazi eugenic policies of racial hygiene and genocide.[3] According to its proponents, new eugenics belongs in the category of positive eugenics.[citation needed]
New eugenics generally supports genetic modification or genetic selection of individuals for traits that are supposed to improve human welfare. The underlying idea is to improve the genetic basis of future generations and reduce incidence of genetic diseases and other undesirable traits. Some of the practices included in new eugenics are: pre-implantation diagnosis and embryo selection,[4] selective breeding,[5] and human embryo engineering and gene therapy.[6][7]
New eugenics was founded under the liberal ethical values of pluralism, which advocates for the respect of personal autonomy, and egalitarianism, which represents the idea of equality for all people. Arguments used in favor of new eugenics include that it is in the best interest of society that life succeeds rather than fail, and that it is acceptable to ensure that progeny has a chance of achieving this success.[7] Ethical arguments against new eugenics include the claim that creating designer babies is not in the best interest of society as it might create a breach between genetically modified individuals and natural individuals.[8] Additionally, some of these technologies might be economically restrictive further increasing the socio-economical gap.[5]
Dov Fox, a law professor at the University of San Diego, argues that liberal eugenics cannot be justified on the basis of the underlying liberal theory which inspires its name. Instead he favors traditional, coersive eugenics, arguing that reprogenetic technologies like embryo selection, cellular surgery, and human genetic engineering, which aim to enhance general purpose traits in offspring, are not practices a liberal government leaves to the discretion of parents, but practices the state makes compulsory.[9] Fox argues that if the liberal commitment to autonomy is important enough for the state to mandate childrearing practices such as health care and basic education, that very same interest is important enough for the state to mandate safe, effective, and functionally integrated genetic practices that act on analogous all-purpose traits such as resistance to disease and general cognitive functioning. He concludes that the liberal case for compulsory eugenics is a reductio ad absurdum against liberal theory.[9]
The United Nations International Bioethics Committee wrote that new eugenics should not be confused with the ethical problems of the 20th century eugenics movements. They have also stated the notion is nevertheless problematic as it challenges the idea of human equality and opens up new ways of discrimination and stigmatization against those who do not want or cannot afford the enhancements.[10]
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