Chapter 7 : Human Experimentation |
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Section 4. Readings |
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Title: Philosophical Reflections on Experimenting with Human Subjects Author: Hans Jonas Publication Information: This essay is included, on
pp.105-131, in a
1980 re-edition of Jonas' Philosophical Essays: From
Current Creed to
Contrary to general notion that approves the use of human
subjects by
medical professionals and researchers in experiments, Hans
Jonas argues Some of us think that we are indebted to society for the
past
experiments it conducted and the benefits we are enjoying
from them.
Jonas says that we are not indebted to the society but the
society
itself is indebted to the past “martyrs”. Hence, the society
has no
right to call upon individuals for more sacrifice. The call
for
volunteers to participate in medical experiments involves
some
solicitation. The researchers or physicians making such
calls may not
fully explain the objectives and consequences of an
experiment. Ideally,
a volunteer should have a complete “freedom” and knowledge
about an
experiment before participating in it. Jonas suggests that
the
physicians, research scientists themselves and the scientific
community
at large can be such ideal candidates and they should be the
first ones
to participate in the medical experiments. In this case,
Jonas believes
that “almost all of the associated legal, ethical, and
metaphysical By extending the general criteria for selection as we discussed for researchers above, we can look for additional subjects where “a maximum of identification, understanding, and spontaneity can be expected.” Jonas suggests that the next desirable (ethically) batch of human subjects would be among “the most highly motivated, highly educated, and the least captive members of the society.” Selecting subjects from such an affluent batch would satisfy the cause of both the subject and the researcher. The subjects in this case are “willed” to participate and have a clear understanding of the purpose and technique of the experiment that makes them valid candidates. This is essentially a “descending order” of selecting subjects in a society i.e. the most informed, educated, and free are considered before the “captive”, ill informed, and poor mass. This might result in researchers not finding enough subjects but Jonas things it is ethically a better trade-off. The most available subjects are patients since they are
already under
treatment and observation. The physicians may have to use
their patients
as subjects to experiment a new drug or treatment. However,
they should
never forget that a physician is obligated to the patient and
to no one
else. A physician while attending a patient should not worry
about the
interest or benefits of society, medical science, patient’s
friends or
family, or the future patients suffering from the same
disease. Hence,
the physician’s only focus should be on curing the patient on
hand. The
physical and mental condition of a patient may make it more
vulnerable
to accept a physician’s suggestion to participate in an
experiment. This
means that the physician has even higher responsibility to
keep the Summary: Hita Gurung (QCC,2003) Outline by Don Berkich, University of Texas, Corpus Christi (by permission) Jonas presents an extended contractarian analysis of human experimentation. He grants that human experimentation has led to and can lead to long-term improvements in health, but the rights individual members have in society cannot be ignored in the process of seeking these improvements. Jonas argues for two principles to guide human experimentation:
It is fairly easy to see how a contractarian "Veil of Ignorance"-style argument can be used to justify these principles. The Peculiarity of Human Experimentation
Health as a Public Good
What Society Can Afford
Society and the Cause of Progress
The Melioristic Goal
The "Conscription" of Consent
Self-Recruitment of the Community
"Identification" as the Principle of Recruitment
The Rule of "Descending Order"
Experimentation on Patients
The Fundamental Privilege of the Sick
The Principle of "Identification" Applied to Patients
Nondisclosure as a Borderline Case
No Experimentation on Patients Unrelated to Their Own Diseases
Conclusion
============================================================================================================= The Case for the Use of Animals in Biomedical Research by Carl Cohen, New England Journal of Medicine, Vol. 315, no. 14(1986), pp. 865-870. READ: SUMMARY Outline by Don Berkich, University of Texas, Corpus Christi (by permission) Cohen's article is very simple. He seeks to argue that animal experimentation is perfectly morally permissible because animals have no rights. Although Cohen certainly comes out of a lengthy tradition in ethics which places human animals in a unique moral position over other animals--a tradition which begins with DCT and NLT--his argument does not explicitly assume any such ethical theory. Rather, Cohen's argument cleverly turns on what it is for an agent to have moral rights in the first place. For Cohen, to have moral rights is to be a moral agent, but to be a moral agent is to be an agent with free will. Since non-human animals do not enjoy free will, non-human animals have no moral rights.
Objection to Premise (1):
Response to the Objection to Premise (1):
1.* If X has rights, then X belongs to a species, S, such that many members of S can make claims against other members of a moral community. But then why is Speciesism not morally wrong?
==================================================================================================== Opposed to Animal Experimentation by Peter Singer, author Animal Experimentation READ: Summary http://www.cariboo.bc.ca/ae/php/phil/mclaughl/students/phil433/singer1.htm Outline by Don Berkich, University of Texas, Corpus Christi (by permission) It is important to appreciate that Singer does not rule out animal experimentation. Rather, what Singer's argument shows is that animal experimentation--particularly experimentation on adult mammals of other species--is morally permissible when, and only when, human infant experimentation is morally permissible.
EITHER i) human infants are morally on a par with adult mammals of other species OR ii) human infants are not morally on a par with to adult mammals of other species.
P or not-P and every statement of this form is true. Justification for premise (2):
Justification for premise (3):
Justification for premise (4):
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Prison Research: Does Locked Up Mean Locked Out?
September 6, 1999
by
Jeffrey P. Kahn, Ph.D., M.P.H.
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