Biopower,Styles of Reasoning,and What's Still Missing from the Stem Cell Debates

Until now, philosophical debate about human embryonic stem cell (hESC) research has largely been limited to its ethical dimensions and implications. Although the importance and urgency of these ethical debates should not be underestimated, the almost undivided attention that mainstream and feminist philosophers have paid to the ethical dimensions of hESC research suggests that the only philosophically interesting questions and concerns about it are by and large ethical in nature. My argument goes some distance to challenge the assumption that ethical considerations alone must be foregrounded in philosophical discussions about hESC research by introducing a critical stance on the epistemological and ontological assumptions that underlie and condition it. A central aim of the paper is to show how Foucault's insights into knowledge‐power, taken in combination with Hacking's claims about styles of reasoning, can make these assumptions evident, as well as cast light on their potentially deleterious implications for disabled people. Arguing in this way also enables me to draw out constitutive effects of research on stem cells, that is, to indicate how the discursive practices surrounding research on stem cells, as well as the technology itself, contribute to the constitution of impairment.     

Magic,Religion, and Science: Secularization Trends and Continued Coexistence

While multiple studies have applied cultural evolutionary perspectives to the study of religion, few studies have examined the cultural evolutionary dynamics of a more secretive but equally ubiquitous form of supernatural belief: magic. We conducted two studies, an American nationally representative survey and a comparative phylogenetic analysis of religious traditions, to test three hypothesized cultural evolutionary drivers for beliefs in magic. We find the greatest support for the hypothesis that magic is employed when it provides its users benefits that are distinct from those provided by either science or religion, some support for secularization (broadly conceived) trends applying to magic, and no evidence that innate and unavoidable features of human cognition are primary drivers of the cultural evolution of magical beliefs. We conclude by suggesting specific hypothesized benefits for magic that may account for the evolution of humanity's facultative (i.e., context-dependent) use of magical beliefs.     

Belief in Magic Predicts Children's Selective Trust in Informants

Children are able to distinguish between regular events that can occur in everyday reality and magical events that are ordinarily impossible. How do children respond to a person who brings about magical as compared with ordinary outcomes? In two studies, we tested children's acceptance of informants' claims when the informants had produced either magical or ordinary outcomes. In Study 1, children's skeptical or credulous stance toward magic predicted their endorsement of the claims made by the informants. Children who were more credulous were likely to accept information from the informant who had produced magical outcomes. In Study 2, a brief manipulation was only partially effective in changing children's initial stance toward magic. Their initial stance toward magic continued to predict their acceptance of information from the informant who had produced magical outcomes.     

THE IMPORTANCE OF MAGIC TO SOCIAL RELATIONSHIPS

Many anthropological explanations of magical practices are based on the assumption that the immediate cause of performing an act of magic is the belief that the magic will work as claimed. Such explanations typically attempt to show why people come to believe that magical acts work as claimed when such acts do not identifiably have such effects. We suggest an alternative approach to the explanation of magic that views magic as a form of religious behavior, a form of communication that promotes or protects cooperative social relationships. We suggest that all forms of religious behavior involve persons communicating acceptance of a supernatural claim and that this act communicates a willingness to accept nonskeptically the influence of the person making such a claim. Thus, religious behavior communicates a willingness to cooperate with the claim maker and others who accept his or her influence. We suggest that magic, which can be distinguished by the communicated acceptance of the claim that certain techniques have supernatural effects, also promotes cooperation. Different types of magic, including sorcery, love magic, and curing magic, can be shown to communicate different types of messages, such as a threat to use violence to punish unsocial behavior, sexual desire, or concern for a person's well‐being. Ethnographic examples are used to support this hypothesis. This approach requires no assumptions about whether the practitioners of magic do or do not believe that the magical acts work as claimed. It attempts only to account for the identifiable talk and behavior that constitute magical acts by examining the identifiable, and often important, effects of these acts on the behavior of others.     

Neuromarketing Research Practices: Attitudes,Ethics, and Behavioral Intentions

As a new addition to the marketing research toolbox, neuromarketing science has given rise to a variety of questions relevant to consumer perceptions of this nascent area of investigation. Neuromarketing researchers are dependent on consumer involvement as research participants, and finding means to educate the public about neuromarketing is a priority for professionals working in the field. This article describes the results of two online questionnaire studies focused on the role of personal constructs presumed to underlie perceptions of neuromarketing research. The findings point to neuromarketing research knowledge, attitudes toward science, attitudes toward technology, and ethical ideology as important factors linked to neuromarketing research attitudes, perceptions of the ethicality of neuromarketing research, and willingness to participate in neuromarketing studies. We discuss the implications of our findings for educating the public about neuromarketing research and encouraging research participation, and we conclude by suggesting directions for future research.     

Compassion, Ethics, and Neuroscience: Neuroethics Through Buddhist Eyes

As scientists advance knowledge of the brain and develop technologies to measure, evaluate, and manipulate brain function, numerous questions arise for religious adherents. If neuroscientists can conclusively establish that there is a functional network between neural impulses and an individual??s capacity for moral evaluation of situations, this will naturally lead to questions about the relationship between such a network and constructions of moral value and ethical human behavior. For example, if cognitive neuroscience can show that there is a neurophysiological basis for the moral appraisal of situations, it may be argued that the world??s religions, which have traditionally been the keepers and purveyors of ethical values, are rendered either spurious or irrelevant. The questions point up broader dilemmas in the interface between science and religion, and raise concerns about the ethics of neurological research and experimentation. Since human beings will still arbitrate what is ??moral?? or ??ethical,?? how can religious perspectives enrich the dialogue on neuroethical issues and how can neuroscience enrich dialogue on religion? Buddhist views on the nature of consciousness and methods of practice, especially meditation practice, may contribute to discussions on neuroscience and theories about the interrelationship between consciousness and ethical awareness by exploring the role that karma, intentionality, and compassion play in Buddhist understandings of the interrelationship between consciousness and ethics.     

Getting scientists to think about what they are doing

Research scientists are trained to produce specialised bricks of knowledge, but not to look at the whole building. Increasing public concern about the social role of science is forcing science students to think about what they are actually learning to do. What sort of knowledge will they be producing, and how will it be used? Science education now requires serious consideration of these philosophical and ethical questions. But the many different forms of knowledge produced by modern science cannot be covered by any single philosophical principle. Sociology and cognitive psychology are also needed to understand what the sciences have in common and the significance of what they generate. Again, traditional modes of ethical analysis cannot deal adequately with the values, norms and interests activated by present-day technoscience without reference to its sociological, political and economic dimensions. What science education now requires is ‘metascience’, a discipline that extends beyond conventional philosophy and ethics to include the social and humanistic aspects of the scientific enterprise. For example, students need to learn about the practices, institutions, career choices, and societal responsibilities of research scientists, and to rehearse in advance some of the moral dilemmas that they are likely to meet. They need also to realise that science is changing rapidly, not only in its research techniques and organisational structures but also in its relationships with society at large.     

Reframing the question of forbidden knowledge for modern science

In this paper I use the concept of forbidden knowledge to explore questions about putting limits on science. Science has generally been understood to seek and produce objective truth, and this understanding of science has grounded its claim to freedom of inquiry. What happens to decision making about science when this claim to objective, disinterested truth is rejected? There are two changes that must be made to update the idea of forbidden knowledge for modern science. The first is to shift from presuming that decisions to constrain or even forbid knowledge can be made from a position of omniscience (perfect knowledge) to recognizing that such decisions made by human beings are made from a position of limited or partial knowledge. The second is to reject the idea that knowledge is objective and disinterested and accept that knowledge (even scientific knowledge) is interested. In particular, choices about what knowledge gets created are normative, value choices. When these two changes are made to the idea of forbidden knowledge, questions about limiting or forbidding lines of inquiry are shown to distract attention from the more important matters of who makes and how decisions are made about what knowledge is produced. Much more attention should be focused on choosing directions in science, and as this is done, the matter of whether constraints should be placed on science will fall into place.     

Reengineering Biomedical Translational Research with Engineering Ethics

It is widely accepted that translational research practitioners need to acquire special skills and knowledge that will enable them to anticipate, analyze, and manage a range of ethical issues. While there is a small but growing literature that addresses the ethics of translational research, there is a dearth of scholarship regarding how this might apply to engineers. In this paper we examine engineers as key translators and argue that they are well positioned to ask transformative ethical questions. Asking engineers to both broaden and deepen their consideration of ethics in their work, however, requires a shift in the way ethics is often portrayed and perceived in science and engineering communities. Rather than interpreting ethics as a roadblock to the success of translational research, we suggest that engineers should be encouraged to ask questions about the socio-ethical dimensions of their work. This requires expanding the conceptual framework of engineering beyond its traditional focus on “how” and “what” questions to also include “why” and “who” questions to facilitate the gathering of normative, socially-situated information. Empowering engineers to ask “why” and “who” questions should spur the development of technologies and practices that contribute to improving health outcomes.     

The ethical implications of the new research paradigm

Research is now an increasingly heterogeneous activity involving an expanded range of new actors and stake-holders and employing an eclectic range of epistemologies and methodologies. The emergence of these new research paradigms — and, in particular, of so-called ‘Mode 2’ knowledge production that is highly contextualised and socially distributed — raises new and challenging ethical issues and also important questions about the autonomy of science and the social responsibilities of scientists.     

Ethical Issues in Tissue Banking for Research: The Prospects and Pitfalls of Setting International Standards

Bauer, Taub, and Parsi's review of an international sample of standards on informed consent, confidentiality, commercialization, and quality of research in tissue banking reveals that no clear national or international consensus exists for these issues. The authors' response to the lack of uniformity in the meaning, scope, and ethical significance of the policies they examined is to call for the creation of uniform ethical guidelines. This raises questions about whether harmonization should consist of voluntary international standards or international regulations that include an official oversight mechanism and sanctions for noncompliance, and about who should participate in the harmonization process. Moreover, the normative assumptions and political dynamics that shape global policymaking need to be addressed. This commentary explores the policy implications and normative questions raised by the idea of international ethical guidelines for the use of biotechnologies and biotechnological resources such as stored samples of human tissue.     

Responsible conduct in research

Science is not taken for granted any longer. Society, politics and the media pose critical questions tending to censorship or at least control of science. How does science respond? It cannot exist and develop without freedom, but this does not mean freedom to amass knowledge and apply technological applications at any price and without restrictions. Science should be autonomous, but is not value-free. A distintion is made between external and internal social/ethical problems. The former refer to questions of the social/ethical context and consequences of scientific research, and the latter to the rules of ‘good practice’ and scientific integrity. The role of academies of science, and of associations of such academies (e.g. All European Academies (ALLEA)) in developing codes of good scientific practice and fostering a proper sense of scientific values and standards is further discussed.     

IN ALGORITHMS WE TRUST: MAGICAL THINKING,SUPERINTELLIGENT AI AND QUANTUM COMPUTING

This article analyzes current attitudes toward artificial intelligence (AI) and quantum computing and argues that they represent a modern-day form of magical thinking. It proposes that AI and quantum computing are thus excellent examples of the ways that traditional distinctions between religion, science, and magic fail to account for the vibrancy and energy that surround modern technologies.     

For love or money? The saga of Korean women who provided eggs for embryonic stem cell research

In 2004 and 2005, Woo-Suk Hwang achieved international stardom with publications in Science reporting on successful research involving the creation of stem cells from cloned human embryos. The wonder and success all began to unravel, however, when serious ethical concerns were raised about the source of the eggs for this research. When the egg scandal had completely unfolded, it turned out that many of the women who provided eggs for stem cell research had not provided valid consents and that nearly 75% of the women egg providers had received cash or in-kind payments. Among those who did not receive direct benefits, some cited patriotism as their reason for participating in embryonic stem cell research, hence the question “for love or money?”—namely, patriotism versus payment. This paper summarizes the Hwang debacle with particular attention to the egg scandal and ends with some preliminary thoughts on patriotism as a motive for research participation.     

REIMAGINING DAOIST ALCHEMY,DECOLONIZING TRANSHUMANISM: THE FANTASY OF IMMORTALITY CULTIVATION IN TWENTY-FIRST CENTURY CHINA

This article studies a new fantasy subgenre that emerged in contemporary China, xiuzhen xiaoshuo (immortality cultivation fiction), which builds imaginary worlds around the magical practice of Chinese alchemy and fuses it with science and technology. After the arrival of the modern, Western triad of science, religion, and magic/superstition, alchemical practices of the Daoist tradition were labeled as a “superstition” to be eradicated; however, they persisted and began to flourish within and beyond the realm of fantasy literature in the late twentieth and early twenty-first centuries. Immortality cultivation fiction has generated a magical form of transhumanism, which envisions human enhancement through techniques beyond the boundaries of “proper” science and “legitimate” religion. While transhumanism in the Euro-American West is popular among white bourgeoisie males and dominated by tendencies to reaffirm the human subject constructed by excluding the various subhuman others, magical transhumanism in Chinese fantasy explores the possibility of transcending that antagonistic relationship and making a posthuman subject and a utopian world.     

The Genetic Testing of Children for Cancer Susceptibility: Ethical,Legal, and Social Issues

Genetic testing for cancer susceptibility raises many ethical, legal, and social concerns, particularly when testing children is considered. The complexity of defining medical and psychosocial risks and benefits of genetic predisposition testing for multifactorial disorders, like cancer, is discussed. Presumed incompetence of children and adolescents and questionable ability of many adults to understand complex genetic information raise informed consent questions. Guidelines can aid professionals but there must also be a means of evaluating individual cases. Further research is needed to determine optimal methods of educating children and adults about genetic issues and to discriminate factors which contribute to satisfaction with decision-making about genetic testing. Legal issues and practical considerations are examined involving a duty to warn family members about genetic susceptibility and to re-contact previously-tested individuals as knowledge advances. Recommendations are offered concerning roles for social scientists and legal scholars in ethical integration of genetic testing into our medical and social framework.     

Magical thinking in judgments of causation: Can anomalous phenomena affect ontological causal beliefs in children and adults?

In four experiments, 4‐, 5‐, 6‐ and 9‐year‐old children and adults were tested on the entrenchment of their magical beliefs and their beliefs in the universal power of physical causality. In Experiment 1, even 4‐year‐olds showed some understanding of the difference between ordinary and anomalous (magical) causal events, but only 6‐year‐olds and older participants denied that magic could occur in real life. When shown an anomalous causal event (a transformation of a physical object in an apparently empty box after a magic spell was cast on the box), 4‐ and 6‐year‐olds accepted magical explanations of the event, whereas 9‐year‐olds and adults did not. In Experiment 2, the same patterns of behaviour as above were shown by 6‐ and 9‐year‐olds who demonstrated an understanding of the difference between genuine magical events and similarly looking tricks. Testing the entrenchment of magical beliefs in this experiment showed that 5‐year‐olds tended to retain their magical explanations of the anomalous event, even after the mechanism of the trick had been explained to them, whereas 6‐ and 9‐year‐olds did not. In Experiment 3, adult participants refused to accept magical explanations of the anomalous event and interpreted it as a trick or an illusion, even after this event was repeated 4 times. Yet, when in Experiment 4 similar anomalous causal events were demonstrated without reference to magic, most adults acknowledged, both in their verbal judgments and in their actions, that the anomalous effects were not a fiction but had really occurred. The data of this study suggest that in the modern industrialized world, magical beliefs persist but are disguised to fit the dominant scientific paradigm.     

GOLEMS IN THE BIOTECH CENTURY

The legend of the golem, the creation of life through mystical and magical means, is the most famous postbiblical Jewish legend. After noting recent references to the golem legend in fiction, film, art, and scientific literature, I outline three stages of the development of the legend, including its relationship to the story of Frankenstein. I apply teachings about the golem in classical Jewish religious literature to implications of the legend for ethical issues relating to bioengineering, reproductive biotechnology, robotics, artificial intelligence, artificial life, and corporate ethics. The golem legend emerges as a source of prudent guidance through the minefield of ethical and spiritual problems emerging from current and expected developments in biotechnology.     

Towards a science of magic

It is argued here that cognitive science currently neglects an important source of insight into the human mind: the effects created by magicians. Over the centuries, magicians have learned how to perform acts that are perceived as defying the laws of nature, and that induce a strong sense of wonder. This article argues that the time has come to examine the scientific bases behind such phenomena, and to create a science of magic linked to relevant areas of cognitive science. Concrete examples are taken from three areas of magic: the ability to control attention, to distort perception, and to influence choice. It is shown how such knowledge can help develop new tools and indicate new avenues of research into human perception and cognition.     

Watching films with magical content facilitates creativity in children

Two experiments examined the possible link between magical thinking and creativity in preschool children. In Exp. 1, 4- and 6-yr.-old children were shown a film with either a magical or nonmagical theme. Results indicated that the mean scores of children shown the magical film was significantly higher than that of children watching the nonmagical film on the majority of subsequent creativity tests for both age groups. This trend was also found for 6-yr.-olds' drawings of impossible items. In Exp. 2, Exp. 1 was replicated successfully with 6- and 8-yr.-old children. Exposing children to a film with a magical theme did not affect their beliefs about magic. The results were interpreted to accentuate the role of magical thinking in children's cognitive development. Classroom implications of the results were also discussed.