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PubMed2002

Sex between people with "mental retardation": an ethical evaluation.

Is sex between people with "mental retardation" [1] morally permissible and, if at all, under what conditions? This paper tries to answer this question, but only with regard to sex between biologically mature individuals with mild or moderate mental retardation. First, the concepts of "sexual activity" and mental retardation" are analysed briefly, which is challenging given the widely divergent and sometimes rather awkward definitions of these concepts. On the basis of this analysis, it is argued that the liberal principle of mutual consent, if taken as a necessary condition of permissible sex, has unacceptable consequences for people with mental retardation. Many forms of sex between them would be morally impermissible, given the fact that their limited powers of practical reasoning will often make valid consent well-nigh impossible. As an alternative to the liberal principle of permissible sex, conditions are specified that include the additional consent of caretakers. If people with mental retardation do not have the capacities of practical deliberation required for valid consent, care providers with mature reasoning powers should act as their substitutes. Finally, some important implications for the moral education of future care professionals are spelled out.

Adult↗
PubMed2005

The death of whole-brain death: the plague of the disaggregators, somaticists, and mentalists.

In its October 2001 issue, this journal published a series of articles questioning the Whole-Brain-based definition of death. Much of the concern focused on whether somatic integration-a commonly understood basis for the whole-brain death view-can survive the brain's death. The present article accepts that there are insurmountable problems with whole-brain death views, but challenges the assumption that loss of somatic integration is the proper basis for pronouncing death. It examines three major themes. First, it accepts the claim of the "disaggregators" that some behaviors traditionally associated with death can be unbundled, but argues that other behaviors (including organ procurement) must continue to be associated. Second, it rejects the claims of the "somaticists," that the integration of the body is critical, arguing instead for equating death with the irreversible loss of "embodied consciousness," that is, the loss of integration of bodily and mental function. Third, it defends higher-brain views against the charge that they are necessarily "mentalist," that is, that they equate death with losing some mental function such as consciousness or personhood. It argues, instead, for the integration of bodily and mental function as the critical feature of human life and that its irreversible loss constitutes death.

Attitude to Death↗
PubMed2005

Aquinas's account of human embryogenesis and recent interpretations.

In addressing bioethical issues at the beginning of human life, such as abortion, in vitro fertilization, and embryonic stem cell research, one primary concern regards establishing when a developing human embryo or fetus can be considered a person. Thomas Aquinas argues that an embryo or fetus is not a human person until its body is informed by a rational soul. Aquinas's explicit account of human embryogenesis has been generally rejected by contemporary scholars due to its dependence upon medieval biological data, which has been far surpassed by current scientific research. A number of scholars, however, have attempted to combine Aquinas's basic metaphysical account of human nature with current embryological data to develop a contemporary Thomistic account of a human person's beginning. In this article, I discuss two recent interpretations in which it is argued that a human person does not begin to exist until a fetus has developed a functioning cerebral cortex.

Beginning of Human Life↗
PubMed1985

Taking human life.

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Ethical Analysis↗
PubMed1990

What is morally distinctive about genetic engineering?

It sometimes seems that genetic engineering is suspect, both to its practitioners and to the general public, because it is perceived as being somehow unnatural. This essay argues, on the basis of an analysis of two senses of "natural," that there is nothing distinctively morally problematic about genetic engineering, at least on the grounds of its alleged unnaturalness. It does not follow that we cannot distinguish among morally legitimate and morally suspect uses of genetic engineering. But these distinctions can and should be drawn on the basis of the same considerations that enter into the evaluation of particular uses of any other medical procedure.

Ethical Analysis↗