Abstract
This paper critically examines the volitional normative model of disease and its underlying nanotechnologic vision of medicine both defended by Robert Freitas. Having provided an account of this vision, we explicate the highlight of the model, which is a concept of disease based on individual values and preferences. The model’s normative positions are then critiqued based on our argument that the epistemic basis of Freitas’s vision of nanotechnologic medicine and, by extension, of his volitional normative model of disease is scientifically flawed. An ethical and social critique of the model is then conducted on the basis of the model’s implicit ethical underpinnings. We argue that Freitas fails to justify the normativity of his model by not addressing the ethical issues that permeate it, one of which is the question of responsibility regarding the development of medical nanotechnology and the practice of new forms of medicine such as the one he envisions. We conclude that, due to its radically individualistic position, the model implies an unjustified view of nanoethics and relegates this field of ethics to the periphery of discussions of nanomedicine.
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Notes
Nanotechnology is the collective term for a number of technologies that utilize the unique properties of material structures at a length scale of 1–100 nm (a nanometer is one-billionth of a meter) to engineer, manipulate and manufacture materials at that scale (i.e., at the atomic, molecular or macromolecular levels). [22]: 3, 13
Freitas defines nanomedicine as ‘the application of nanotechnology to medicine,’ and specifically, as ‘the process of diagnosing, treating, and preventing disease and traumatic injury, relieving pain, and preserving and improving human health, using molecular tools and molecular knowledge of the human body.’ [17]: 2
In any case, Freitas’s definition of nanomedicine does not (explicitly) include monitoring capabilities. As we discuss later, monitoring systems are interesting because of their important ethical and health policy implications connected with the values of patient autonomy and privacy.
It is worth noting that, according to Freitas, ‘molecular technologic medicine’ grows out of ‘molecular scientific medicine,’ the (current) historical stage in medicine’s development, which is characterized by vigorous scientific investigation of disease causation at the molecular level and the growth of fundamental knowledge of the body. [18]: 162
According to Freitas new chromosomes will be ‘manufactured to order, outside of your body…Your individual genome is used as the blueprint.’ (An individual’s genome is the total sum of his/her hereditary information encoded in the individual’s DNA—with the exception of certain types of virus whose genome is encoded in RNA.) [18]: 164
A phenotype is a property that is actually observed in an organism, and genotype is the organism’s full genetic makeup or DNA structure (i.e., an individual’s genome) which provides the genetic instructions for the production of the individual’s set of phenotypes.
‘Comprised’ is Freitas’s problematic word choice reflective of a reductionist approach to the human body’s constitutive parts that matter for Freitas, i.e., only proteins. However, to be biologically (and linguistically) accurate, the body is also comprised of other important parts, i.e., lipids, carbohydrates, nucleoproteins and other molecules, which Freitas only mentions in passing earlier in the paper. [18]: 162
The referent of ‘molecular reference structures’ is never clarified in Freitas’s paper, yet the context makes it safe to infer that the term applies to the catalogued protein molecules of the human body.
The genotype–phenotype relationship is thus crucial in deciding health and disease on the volitional normative model, but only on this abstract, theoretical level. In section II we will see that the biological complexities involved in this relationship are not sufficiently taken into consideration.
Biological systems should be thought of as entire organisms or major systemic structures of organisms, or, in the relevant case of medical interest, individual human beings.
The intuition of disease as a systems failure, which Freitas mentions comes from Nick Bostrom, means ‘a failure of a system to perform in the mode that is one of the system’s operating modes’ and, to place it in the context of the volitional normative model of disease, this failure refers to ‘the particular mode that the subject informedly prefers.’ [18]: 169
Controversies over community attitudes and values in the ascription of disease language are legion, but they are overlooked by Freitas who privileges individual choice over other considerations. Examples include the controversy over cochlear implants [32] as well as the inclusion of premenstrual syndrome ([1]; [24]; [25]; [29]: 227–230) and homosexuality ([8]; [29]: 204–210; [30]) within the Diagnostic and Statistical Manual of Psychiatric Disorders (DSM).
In this discussion, the normative priority of volition is highlighted by the person’s intention to commit suicide (a case of no disease ascription) as well as by his desire to seek an antidote, a case of becoming ‘voluntarily diseased’ (our italics). Nowhere does Freitas acknowledge that individual autonomy, which is the principle underlying voluntary disease, is a contested norm fraught with many problems in its application in ethical theory and applied ethics. [18]: 168–9
Suffice it to simply mention that the major stages of gene expression—transcription and translation—are both preceded by a dynamic remodeling of DNA that exposes the genes that will be expressed. For a thorough discussion of the gene expression stages, see Watson et al. [33]
For a discussion of genetic mapping in human disease, see Altshuler, Daly and Lander [4].
The normal human body contains ten times more microbial cells than human cells, representing hundreds of different species, and these microbiomes are essential for the body’s nutrition and in preventing colonization by pathogenic agents. For a discussion of an exemplary microbiome and the co-evolved biological mutualism between it and the human intestine, see Bäckhed et al. [5]
See note 9
In his brief list of errors that may influence protein synthesis, Freitas mentions ‘exogenous error’ explained as ‘external interference by disease agents with the design or execution of the biological program,’ but never ponders on how this important problem can be resolved by simply taking into account molecular reference structures. [18]: 167
An additional skepticism about these engineering–based therapeutic aspirations involves the extreme difficulty involved in the self-assembly of complex nanorobotic systems. Freitas recognizes this issue but quickly discharges it based on theoretical feedback generated via computational models and only one experimental case of assembling a silicon–based nanomechanism. [18]: 162–3
In the concluding sentence of his paper, Freitas concedes that ‘societal conflict resolution laws, institutions, and traditions will need beefing up.’ [18]: 170
Note 21 alludes precisely to this point.
Freitas uses this example to make an autonomy–related point concerning the individual’s capacity to understand pertinent information about the implications of his choices, except that there is hardly a trace of an informed consent discussion in the example. [18]: 168
Only at the end of his paper does Freitas acknowledge ‘the interesting question’ in ‘the relationship between the desires of the individual and the need for public safety’ by simply remarking that it is ‘a policy matter.’ [18]: 169
Freitas observes, in passing, that ‘The new disease model, if applied to nanomedicine, might make it easier for one person’s desired functioning to come into conflict with another person’s desired functioning,’ but that such a problem should be relegated to societal conflict resolution laws and institutions. [18]: 170
Improper decisions, in Freitas’s view, are due to unconscious states, young age, or irrational desires, especially as reflected in individuals’ favoring ‘increasingly “unnatural” elective nanomedical interventions,’ in which case some kind of action (that Freitas does not define) should be taken. [18]: 168–9
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Acknowledgments
This research was supported, in part, by a National Science Foundation Sub-Grant from the Center of Nanoengineering of Polymeric Biomedical Devices at Ohio State University.
The authors wish to thank Neocles Leontis for his feedback on their biological account of gene expression/protein synthesis and two anonymous reviewers of the journal for their encouragement and valuable criticism.
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Leontis, V.L., Agich, G.J. Freitas on Disease in Nanomedicine: Implications for Ethics. Nanoethics 4, 205–214 (2010). https://doi.org/10.1007/s11569-010-0092-9
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DOI: https://doi.org/10.1007/s11569-010-0092-9