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Fabrice Jotterand
Beyond Therapy and Enhancement: The Alteration of Human Nature
Abstract
There has been a rapid progress in nanobiotechnolgy and neurosciences. This promises to transform humanity through technological innovations. In fact, even technologies that change the way we interact with machines can alter humanity. Jotterand will argue that we are close to a major shift in how we conduct and direct techno-sciences and biomedical sciences. Such advances might do more than provide new therapies and enhancements. They in fact change human nature itself. Jotterand will first describe this paradigm shift. Then he will discuss the way brain-computer interface is involved. Finally he argues that "our moral and philosophical reflections should follow a procedural model based on managed consensus due to our pluralistic context."
Introduction
Throughout history, humans have defined human nature. Aristotle defined humans as rational animals. Today's new technologies promise to advance human rationality beyond what is possible in the biological world. Thus the interface between humans and machines (neuro-digital interface) could alter human nature by changing our normal functioning.
Jotterand now explains his definition of human nature. It is physical and neurological characteristics "developed in the course of human existence according to, but limited by one’s biological/genetic make-up." (16A.a)
The idea of merging men and machines to create a new bred is not new.
We wonder,
a) to what extent is it proper to enhance human cognition and communication, and
b) to what extent is it proper to improve human health and physical capabilities?
Jotterand sees brain-computer interfaces as the pending technology that will cause a major paradigm shift in the ends and goals of techno-science. These technologies promise to endow us with "new features to the human experience that are beyond biological characteristics and beyond human embodiment."
We should look at technologies that promise to alter human nature itself.
New Paradigm
Right now human enhancement technologies do not transcend intrinsic human abilities. For example, we can now produce bionic arms that replicate the functioning of biological arms. But in the future we might implant computer chips into our brains so to enhance our cognitive abilities. It is easy to imagine other uses of technology that will take humans beyond human nature.
There are three levels in applying these emerging technologies:
Level 1: Therapy
We use computer technology to restore brain functioning to those who suffer brain damage. These would be 'neural prosthetics.'
Level 2: Enhancement
We use computer technologies to allow us to think faster and remember more.
Level 3: Alteration:
Here we might use nano-robots to replace brain neurons. This might add new features to our brain functioning, such as brain-to-brain interface and mental-internet-access. At this level, we transcend our biological boundaries.
Beyond Therapy: The Uncharted Moral Territory of Alteration
A prosthesis substitutes a missing part or function of the body. The neurosciences may create computer chips to recover certain bodily functions lost from spinal cord injuries, or they could provide memory functioning for those suffering from Alzheimer's. So neural prostheses are not that controversial.
But as soon as we use these technologies to do more than prosthesis, we enter uncharted ethical territory.
Consider that our brain is considered to be the source of our thought, emotion, and self-hood. To enhance the brain could be to change who we are personally, and what our species is in general.
In fact, these technologies suggest we might transfer our memories onto computer chips. This raises the question of whether we may obtain immortality by means of memory transfer [or 'mental uploading,' 'mental downloading,' or 'whole brain emulation.']
Technology, the Body/Brain and Ethics
The way society views the human body varies across cultures and history. So it is difficult to know what enhancements to our bodies are ethically admissible, and which are not. Hence many think that we have to begin a debate regarding our bodies and morality.
Jotterand's analysis will involves three levels of reflection:
a) biological considerations (brain-computer interface; human body);
b) metaphysical considerations (definition of human nature); and
c) ethical considerations (moral acceptability of alteration vs. self-determination)
As well, he delineates four clusters of concerns:
1) the moral acceptability of the brain-computer interface;
2) the moral acceptability of the enhancement of human neurological capacities;
3) the moral acceptability of the alteration of human nature; and
4) the extent of the alteration of the human body.
(1) the moral acceptability of the brain-computer interface
Scientists are developing the capacity to connect human neural systems to computers. Should they be allowed to do so? How should we use these technologies?
(2) the moral acceptability of the enhancement of human neurological capacities
There are three types of enhancement: behavioral, intellectual, and physical. Should we transgress normal human limitations with these enhancements? Is there a difference from a moral standpoint between a) therapy and enhancement, and b) enhancement and alteration?
(3) the moral acceptability of the alteration of human nature
Should we alter human nature? Would it contribute to "human flourishing?" What about the gap between the haves and have-nots of this technology?
(4) the extent of the alteration of the human body
How far can we go in improving humanity?
Setting Limits to the Alteration of Human Nature?
We wonder, how do we set limits to our alteration of human nature?
The two issues we discuss are:
1) will these technologies benefit individuals or society, and
2) what are the limits we set for the human body?
These technologies apply to human beings, who are moral agents that are free to do what they want with their own bodies. So there is a lack of an evaluative framework for upcoming enhancement technologies.
This leads to political considerations, namely regarding the issue of freedom.
There are three main conceptions of freedom as a principle for the development of enhancement science and technology.
1) the market-like model: this implies the interaction among free and responsible individuals who contractually agree about certain ends and goals.
2) the second model presupposes a 'process of rational persuasion' that would allow individual to adjust and cooperate on the ground that actions can be informed and voluntary.
3) the third approach involves the 'centralized socio-democratic administrative state.' This model assumes that government rule is conducted according to publicly established standards.
So one's moral view of enhancement technologies depends on one's political view of freedom.
Jotterand, Fabrice. "Beyond Therapy and Enhancement: The Alteration of Human Nature." in NanoEthics. Volume 2, Number 1 / April, 2008, pp 15.23.
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