Genetic testing and human subjectivity

This article offers a brief overview of how methods of DNA testing are reframing what it means to be a living being in a living world. It is no longer the case that genetic technologies objectify life in such a way as to deny something essential to human subjectivity. The style of reasoning of the life sciences today is characterised by complexity, dynamism and emergence. This requires rethinking the relationship between technology, society and subjectivity. Genetic testing is a social and symbolic practice through which notions of identity and relatedness are reconfigured in terms of being genetically at risk. Far from reducing subjectivity to one's biological destiny, genetic technologies have consequences in terms of not only governing others to govern their risk wisely, but also aligning conduct with Western liberal values of autonomy, responsibility and choice. New pastors and gatekeepers of genetic information have assembled around these technologies where psychology plays a key role in facilitating autonomy and instilling a sense of genetic responsibility. Nevertheless, the increasing capitalization of genomics is moving genetic testing beyond these clinical enclosures of control into the domain of consumer choice, creating new forms of subjectification, citizenship and community.     

Exploring the trajectory of personal,moral and spiritual values of 16- to 18-year-old students taking religious studies at A level in the UK

This study set out to explore the trajectory of personal, moral and spiritual values of students taking Religious Studies at A level in the UK. A sample of 150 students completed a battery of measures at the beginning of their period of A level study and again at the end. The data found no difference over this period of time in personal values (purpose in life, self-esteem, and empathy) in some moral values (concerning anti-social behaviour and concerning substance use) and in levels of religious exclusivism or frequency of private prayer. The areas in which significant differences were observed were concerned with attitude toward sex and relationships, religious pluralism, belief in life after death, and mystical orientation. Between the ages of 16 and 18 years, following two years’ engagement with Religious Studies at A level, the participants became more liberal in their approach toward sex and relationships, less convinced about the truth claims of religious pluralism, less likely to adhere to traditional Christian teaching on life after death, and less open to mystical experience. They are also less certain of ever having had a religious experience, and less frequent in their practice of religious attendance.     

Resistance and adherence to the norms of genetic counseling

Genetic counseling for women of advanced maternal age who are considering prenatal testing continues to be based on a principle of nondirectiveness. We interviewed 11 genetic counseling students and four counselors about how they experience and manage, in practice, the tensions between the ideology of nondirectiveness and the acknowledged reality that one can never be truly nondirective. We found that our respondents creatively resolve this tension—simultaneously resisting and adhering to the values of nondirectiveness and information-giving—in individual and situation-specific ways. This resolution is facilitated by the extent to which information given to counselees is fluid, mobile and context-dependent, but these very features of information also have critical implications for both the norms and the practice of genetic counseling.     

Genetic Engineering,Virtue-First Enhancement,and Deification in Neo-Irenaean Theodicy

This article seeks to provide a unified explanation to two profound challenges to Christian belief: the existence of evil and Darwin’s theory of natural selection. It is argued that an understanding of the full implications of our evolutionary past in conjunction with the Irenaean theodicy provides us with the best answer to these challenges. The traditional Irenaean theodicy emphasizes the importance of education for soul building. Soul building can benefit from technologically enhancing the biological superstructure of our humanity. In particular, genetic engineering can enhance human virtue. The biological basis of our moral natures can be improved using genetic technologies, including (possibly) somatic and germline engineering. To plan for virtue-first enhancement—the Genetic Virtue Project, which focuses on genetic improvements to our moral natures—is of paramount importance for the neo-Irenaean theodicy.     

Defending Cognitive Liberty in an Age of Moral Engineering

In 2009, Mark Walker first proposed the Genetic Virtue Project, advancing that science should explore using genetic engineering to eliminate moral evils just as it attempts to eliminate natural ones like disease. This seemed like an issue for the far future given the unique challenges. Walker focused on the wrong aspect of personhood, however, as moral engineering of the brain appears to be a more likely possibility. As early aspects of moral engineering the brain are in development, especially through the manipulation of the neural correlates of religious and political beliefs, emotions, and behaviors, I consider several issues surrounding this project so as to protect individual rights and prevent future harms. I advance an internal criterion for the field called Acceptability Across Ideologies to serve as a guide to protect against coercive and harmful technologies and analyze how current laws protecting cognitive liberty are lacking and in need of revision.     

Protecting God from Science and Technology: How Religious Criticisms of Biotechnologies Backfire

Many religious critics argue that biotechnology (such as cloning and genetic engineering) intrudes on God's domain, or plays God, or revolts against God. While some of these criticisms are standard complaints about human hubris, I argue that some of the recent criticism represents a "Promethean" concern, in which believers unreflectively seem to fear that science and technology are actually replicating or stealing God's special deity–defining powers. These criticisms backfire theologically, because they diminish God, portraying God as an anthropomorphic superbeing whose relevance and special nature are increasingly rivaled by human power.     

Secularization and the Wider Gap in Values and Personal Religiosity Between the Religious and Nonreligious

Increasing proportions of religious nonaffiliation characterize most Western societies, although the periods over which these increases have occurred and the speed in which they happen do vary. Consequently, some nations now have larger unaffiliated groups and others much smaller ones. What is less well known is if, in areas where unaffiliated groups are larger, the religious “nones” have become more distinct from the actively religious in their attitudes and behavior. In contexts of advanced secularization, to what extent is the gap greater between the actively religious and the nonreligious when it comes to their views on family life and reproduction, for example? In regards to their levels of religiosity and spirituality in their private lives? Are the unaffiliated more liberal in their attitudes and less religious in their private life? This article sheds light on these questions by analyzing data from over 200 North American, European, and Oceanic country subregions included in the 2008 International Social Survey Programme. With hierarchical linear models, I find that, in areas where the unaffiliated form a larger proportion of the population, the differences between the actively religious and the unaffiliated in family values and personal religiosity tend to be greater.     

Update and Review: Cystic Fibrosis

Cystic fibrosis (CF) is one of the most commonly inherited recessive disorders in U.S. Caucasians, with a carrier frequency of approximately 1 in 29. Genetic counseling and CF mutation analysis has traditionally been offered to the affected patient and his/her extended family, in keeping with policy statements from professional organizations (ASHG, NSGC, ACOG). The target population for CF testing and counseling may be evolving after the release of the 1997 National Institutes of Health Consensus Statement, Genetic Testing for Cystic Fibrosis, which recommends that CF screening be offered to all preconceptional and pregnant couples. Genetic counseling for CF is complicated by reports of polymorphisms in the CF gene that are associated with symptoms that do not meet the diagnostic criteria for CF, such as bilateral congenital absence of the vas deferens, bronchiectasis, and idiopathic pancreatitis. To aid genetic counselors with these issues, this review explores the symptoms of CF, patient management, gene function, genetics, genotype/phenotype correlation, and genetic counseling issues.     

Clinical Approaches to Conflicts Between Religious Values and Same‐Sex Attractions: Contrasting Gay‐Affirmative,Sexual Identity,and Change‐Oriented Models of Therapy

The literature germane to the care of clients presenting for psychotherapy with conflicts between their sexual orientation and religious values typically addresses the topic from within a particular therapeutic approach. This article addresses the issue from a broader perspective that takes into account 3 different paradigms: gay‐affirmative therapy, sexual identity therapy, and change‐oriented therapy. The authors describe the 3 approaches, compare and contrast them across several different key dimensions of theory and practice, and identify some strengths and potential limitations of each approach for assisting clients who are attempting to navigate the resolution of their conflict.     

基因工程药物发展的历史及启示

基因工程诞生20余年,运用于医药行业,研制和开发工程药物,已取得长足进展,迄今为止,已有近100个基因工程新药上市,并有数百种正在研制和开发中,可以预计,基因工程药物的发展具有无比强大的生命力。就基因工程药物发展史进行概述,会从中得到许多启示。     

Genetic Moral Enhancement? Yes. Holiness? No

As moral human beings, we deplore our violence and try to rein it in through moral suasion and post-hoc restraint. Could genetic engineering help? Moral enhancement through genetic engineering might predispose us to performing good acts, good deeds. However, good acts alone, theologically speaking, do not count as either morality or holiness. Becoming a good and holy person-in-community is a process of freely chosen character development. While re-creating ourselves genetically to eliminate aggressive acts is not insignificant, such interventions constitute a starting point, not the endpoint, of living a meaningful life in relation to God. Bernard Lonergan’s notion of moral agency requires moral conversion and religious conversion, neither of which could be achieved through gene expression alone. Conversion requires free and intentional participation in moral character development. Finally, we note that salvation according to Christianity is not earned, regardless of a person’s good acts or good moral character.     

The Enduring Influence of Religion on Senators’ Legislative Behavior

Does a senator's personal religion influence their legislative behavior in the Senate? To date, empirical research has answered this question only using senators’ religious traditions, while more concurrent work implies that religion should be measured as a multifaceted phenomenon. This study tests this proposition by compiling a unique data set of senators’ religion, conceptualized and measured by three different elements—belonging, beliefs, and behavior. The study estimates the association between these three religious facets and senators’ legislative behavior on economic, social, and foreign policy issues, while controlling for their constituencies’ political and religious preferences. It finds that religious beliefs are a strong predictor of senators’ legislative behavior, while religious tradition and behavior are mostly not. Furthermore, it finds that religious beliefs are associated with legislative behavior across a wide array of policy areas and are not confined to sociocultural issues.     

Genetic engineering: prospects and recommendations--recommendations of the 1983 Summer Conference of the Institute on Religion in an Age of Science, Star Island, N.H., 30 Jul-6 Aug 1983

Abstract. At the 1983 Summer Conference on the Institute on Religion in an Age of Science, working groups chaired by the coauthors outlined some of the prospects for the use of somatic and germ line genetic engineering and related biological technologies to alleviate disease and to modify human behavior. They then offered a series of recommendations concerning the application of genetic engineering to persons and the monitoring of medical research and therapy.     

Suicide prevention in the genetic counseling context

Utilizing a case report, this paper explores psychosocial aspects of suicidal intent in a woman seeking prenatal diagnosis. Using knowledge and practice of appropriate assessment, referral, and intervention procedures, the therapy team of genetic counselor and psychotherapist facilitated successful identification and management of this potentially suicidal client. The main counseling goals for the genetic counselor are to assess the situation adequately, decrease the immediate danger, and, with supervision and/or consultation, stabilize the seriously suicidal person until that individual can be triaged to mental health or medical professionals for treatment. The prevalence of suicide issues in genetic counseling contexts is unknown and reports mentioning suicidal ideation unusual in the genetic counseling literature. Is this reported case a rarity among genetic counseling referrals? Systematically collected information on the prevalence and resolution of suicidal issues in genetic counseling contexts would be helpful for those setting curricula for genetic counseling training programs, standards for professional certification exams, and policy and procedures manuals for clinical units.     

Genetic Counseling Services and Training of Genetic Counselors in Israel: An Overview

Genetic counseling services have existed in Israel since 1964 and are available in almost all the major hospitals. Given the socialized healthcare system and small country size, genetic services are generally accessible and often free. The existence of founder mutations in various communities in Israel makes genetic testing easier to perform. Yet, the ethnic, cultural and religious diversity of the population has major implications on the design of the screening programs and the use of genetic services. The Israeli Association of Genetic Counselors (IAGC) was established in 2008 and had existed informally since 1989. There are two Master level genetic counseling training programs (6 students/class, 2 year program): Hebrew University-Hadassah Medical School (established in 1997) and the Technion (established in 2009). Genetic counselors’ clinical training is largely observational and 2 years of supervised counseling sessions post degree are required for board exam eligibility. Genetic counselors are licensed and lead counseling sessions individually, but currently must work under medical geneticist supervision. This is the first article to summarize the history and training of Master level genetic counselors in Israel. Genetic services, coverage and regulations are also described.     

Intellectual humility and religious tolerance

Abstract

The present study explored the relationship between (a) intellectual humility toward religious beliefs and values and (b) religious tolerance. Pastors who identified as Christian (N = 196) completed measures of conservatism, religious commitment, intellectual humility toward religious beliefs and values, and religious tolerance. Intellectual humility was a positive predictor of religious tolerance, even when controlling for conservatism and religious commitment. An interaction was found between exposure to religious diversity and intellectual humility, such that exposure to religious diversity was positively related to religious tolerance only for participants who reported high levels of intellectual humility. We conclude by discussing limitations, areas for future research, and implications for interfaith dialog and engagement.     

Religion and Reproductive Genetics: Beyond Views of Embryonic Life?

Advances in new reproductive genetic technologies have spawned a very polarized public and political debate. As with the abortion debate, most formal opposition to these technologies comes from religious organizations that are concerned about embryonic and fetal life. In this article we conduct an analysis of the first nationally representative opinion survey on religion and reproductive genetics. We find, as in the abortion debate, that evangelicals, fundamentalists, and traditionalist Catholics are more opposed than more liberal religious groups. When we compare respondents with the same views on embryonic life, we find that differences remain in the level of approval for genetic technologies, suggesting that there is more to this debate than concern about embryos. We also find that religious conservatives are more distinct from the religious nonattenders in their views of health objectives of reproductive genetic technologies and less distinct in their views of improvement objectives.     

关于进化论的生命科学质疑

现代科学远未弄清楚生命是什么,所以,肯定生命是偶然生成的观点是不符合时代的科学精神的。遗传变异不能产生新的物种,也没有证据表明基因突变导致生物进化产生了新物种。按照小群突变的新达尔文主义来推断人类进化,既缺乏事实根据,也有悖于逻辑推理。     

迎接生物学世纪的曙光

现代生物工程技术是以基因工程、细胞工程、发酵工程酶工程为主体的高新技术。生产工程产业主要包括生物工程药业和生物工程农业两个重要部分。生物工程产业化都需要经过研究、开发、产业化和商业化四个步骤。生物工程产业发展经过了生物工程技术的突破阶段、完善和产业化的开始阶段、大规模产业化的开始阶段、大规模产业化的成熟阶段。其中第三阶段对我国的生物工程产业来说是为关键的。知识产权机会、商业机会为这个阶段我国生物工     

Between Addition and Difference: A Place for Religious Understanding in a World of Science

Among contemporary religious believers, some follow in the footsteps of Newton, allowing their religious understanding to fill in gaps left by the sciences. Others take a more Wittgensteinian approach, discretely separating religious from scientific ways of thinking. Because neither of these relatively irenic positions captures the important element of cultural reform that is prevalent in so much of the religious life of the past, George Lakoff's recent work in cognitive studies is used to suggest ways that religious ideas may be used to challenge and enrich scientific thought. A scrutiny of Richard Dawkins's biological analyses of human behavior reveals the distorting limitations of exclusively scientific understanding, thereby clearing conceptual space for genuinely religious values, actions, responsibilities, and forms of human life.