Bioethics in cultural contexts : reflections on methods and by Christoph Rehmann-Sutter, Marcus Düwell, Dietmar Mieth

By Christoph Rehmann-Sutter, Marcus Düwell, Dietmar Mieth

CHRISTOPH REHMANN-SUTTER, MARCUS DÜWELL, DIETMAR MIETH once we put “finitude”, “limits of human life” as a motto over a around of dialogue on biomedicine and bioethics (which ended in this number of essays) we didn't understand how a ways this might lead us into methodological quandaries. besides the fact that, we felt intuitively that an interdisciplinary strategy together with social and cultural sciences could have a bonus over a exclusively disciplinary (philosophical or theological) research. Bioethics, whether it is to have enough discriminatory strength, may still comprise sensitivity to the cultural contexts of biomedicine, and in addition to the cultural contexts of bioethics itself. Context information, after all, isn't really international to philosophical or theological bioethics, for the straightforward cause that the problems tackled within the debates (as in different fields of ethics) couldn't be effectively understood outdoor their contexts. ethical matters are constantly observed via contexts. after we try and unpack them – that is essential to cause them to obtainable to moral dialogue – we're frequently faced with the truth that in elimination an excessive amount of of the context we don't make clear a topic, yet make it much less understandable. The context – a minimum of a few crucial elements of it – is intrinsic to the difficulty. Unpacking in ethics is accordingly a special method. It doesn't suggest peeling the context off, yet fairly opting for which contextual parts are crucial for an knowing of the major ethical features of the problem, and explaining how they determine its specific personality.

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Non-reproductive cloning is promoted in the case of therapeutic cloning. In my opinion, this is also politics of language. The concept of therapy or the concept of human health plays a central role in the politics of language. I would like to elucidate this with an example from the Bioethics Convention of the Council of Europe. 2 of the Convention states that the production “of embryos for research purposes” is forbidden. Although Article 12 is explicitly concerned with the possibility of sex selection, it also deals implicitly with research on embryos.

2 Genetic diagnosis of adults With respect to genetic diagnosis we face the problem of what to do with genetic information when no therapy can be offered to a client or patient. Knowledge alone may have an effect on attitude and cause a person to be regarded as ill when no symptoms would otherwise have been recognised. Additionally it can cause a period of desperation about the therapeutic “cul-de-sac” that must be faced on a psychological level. In general when the person’s own life is concerned, ethicists agree on the priority of the right not to know over the duty to know.

According to Noëlle Lenoir, Germans consider an early embryo to be a human being, other countries only recognise individual human beings after birth. The Human Rights Convention on Biomedicine does not determine what a human being is. This has particular significance for the cloning of human beings. The supplementary report (January 1998), which was so highly praised in the European press, stated that it is forbidden to create a human being with the intention of making him or her identical to an already living or deceased person.

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