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Profile: John Harris
  1.  68
    John Harris (2007). Enhancing Evolution: The Ethical Case for Making Better People. Princeton University Press.
    In Enhancing Evolution, leading bioethicist John Harris dismantles objections to genetic engineering, stem-cell research, designer babies, and cloning and makes an ethical case for biotechnology that is both forthright and rigorous.
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  2. John Harris (2011). Moral Enhancement and Freedom. Bioethics 25 (2):102-111.
    This paper identifies human enhancement as one of the most significant areas of bioethical interest in the last twenty years. It discusses in more detail one area, namely moral enhancement, which is generating significant contemporary interest. The author argues that so far from being susceptible to new forms of high tech manipulation, either genetic, chemical, surgical or neurological, the only reliable methods of moral enhancement, either now or for the foreseeable future, are either those that have been in human and (...)
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  3. Lisa Bortolotti & John Harris (2006). Disability, Enhancement and the Harm -Benefit Continuum. In John R. Spencer & Antje Du Bois-Pedain (eds.), Freedom and Responsibility in Reproductive Choice. Hart Publishers
    Suppose that you are soon to be a parent and you learn that there are some simple measures that you can take to make sure that your child will be healthy. In particular, suppose that by following the doctor’s advice, you can prevent your child from having a disability, you can make your child immune from a number of dangerous diseases and you can even enhance its future intelligence. All that is required for this to happen is that you (or (...)
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  4.  6
    Henry Greely, Barbara Sahakian, John Harris, Ronald Kessler, Gazzaniga C., Campbell Michael, Farah Philip & J. Martha (2008). Towards Responsible Use of Cognitive-Enhancing Drugs by the Healthy. Philosophical Explorations 456 (7223):702--705.
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  5.  17
    John Harris (2015). Germline Manipulation and Our Future Worlds. American Journal of Bioethics 15 (12):30-34.
    Two genetic technologies capable of making heritable changes to the human genome have revived interest in, and in some quarters a very familiar panic concerning, so-called germline interventions. These technologies are: most recently the use of CRISPR/Cas9 to edit genes in non-viable IVF zygotes and Mitochondrial Replacement Therapy the use of which was approved in principle in a landmark vote earlier this year by the United Kingdom Parliament. The possibility of using either of these techniques in humans has encountered the (...)
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  6.  10
    John Harris (2016). Germline Modification and the Burden of Human Existence. Cambridge Quarterly of Healthcare Ethics 25 (1):6-18.
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  7.  78
    John Harris (2013). Moral Progress and Moral Enhancement. Bioethics 27 (5):285-290.
  8.  5
    John Harris (2004). On Cloning. Routledge.
    Cloning - few words have as much potential to grip our imagination or grab the headlines. No longer the stuff of science fiction or Star Wars - it is happening now. Yet human cloning is currently banned throughout the world, and therapeutic cloning banned in many countries. In this highly controversial book, John Harris does a lot more than ask why we are so afraid of cloning. He presents a deft and informed defence of human cloning, carefully exposing the rhetorical (...)
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  9.  77
    John Harris (2013). 'Ethics is for Bad Guys!' Putting the 'Moral' Into Moral Enhancement. Bioethics 27 (3):169-173.
  10. John Harris (1985). The Value of Life. Routledge & Kegan Paul.
    This book, like the practice of medicine itself, is about the value of life. Health care is one of the clearest and most visible expressions of a society's ...
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  11.  6
    John Harris (2010). Enhancements Are A Moral Obligation. In Julian Savulescu & Nick Bostrom (eds.), Human Enhancement. OUP Oxford
    Sobre Filosofia clinica e Reflexões sobre o que é o humano.
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  12. John Harris (1992). Wonderwoman and Superman: The Ethics of Human Biotechnology. Oxford University Press.
    Since the birth of the first test-tube baby, Louise Brown, in 1977, we have seen truly remarkable advances in biotechnology. We can now screen the fetus for Down Syndrome, Spina Bifida, and a wide range of genetic disorders. We can rearrange genes in DNA chains and redirect the evolution of species. We can record an individual's genetic fingerprint. And we can potentially insert genes into human DNA that will produce physical warning signs of cancer, allowing early detection. In fact, biotechnology (...)
     
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  13.  81
    Katrien Devolder & John Harris (2007). The Ambiguity of the Embryo: Ethical Inconsistency in the Human Embryonic Stem Cell Debate. Metaphilosophy 38 (2-3):153–169.
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  14.  38
    John Harris (2012). What It's Like to Be Good. Cambridge Quarterly of Healthcare Ethics 21 (03):293-305.
    In this issue of CQ we introduce a new feature, in which noted bioethicists are invited to reflect on vital current issues. Our first invitee, John Harris, will subsequently assume editorship of this section.
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  15. John Harris (1999). The Concept of the Person and the Value of Life. Kennedy Institute of Ethics Journal 9 (4):293-308.
    : The concept of the person has come to be intimately connected with questions about the value of life. It is applied to those sorts of beings who have some special value or moral importance and where we need to prioritize the needs or claims of different sorts of individuals. "Person" is a concept designating individuals like us in some important respects, but possibly including individuals who are very unlike us in other respects. What are these respects and why are (...)
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  16. John Harris (1993). Is Gene Therapy a Form of Eugenics? Bioethics 7 (2-3):178-187.
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  17. Lisa Bortolotti & John Harris (2005). Stem Cell Research, Personhood and Sentience. Reproductive Biomedicine Online 10:68-75.
    In this paper the permissibility of stem cell research on early human embryos is defended. It is argued that, in order to have moral status, an individual must have an interest in its own wellbeing. Sentience is a prerequisite for having an interest in avoiding pain, and personhood is a prerequisite for having an interest in the continuation of one's own existence. Early human embryos are not sentient and therefore they are not recipients of direct moral consideration. Early human embryos (...)
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  18. Sarah Chan & John Harris (2007). In Support of Human Enhancement. Studies in Ethics, Law, and Technology 1 (1).
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  19. John Harris (1998). Clones, Genes and Immortality: Ethics and the Genetic Revolution. Oxford University Press.
     
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  20. John Harris (1975). The Survival Lottery. Philosophy 50 (191):81 - 87.
  21.  8
    John Harris (2011). Sparrows, Hedgehogs and Castrati: Reflections on Gender and Enhancement. Journal of Medical Ethics 37 (5):262-266.
    In a number of papers, including the one published in this journal, Robert Sparrow has mounted attacks on consequentialism using principally what he takes to be an important fact, which he believes constitutes a reductio ad absurdum of consequentialism in its many forms and of this author's approach to enhancement and disability in particular (see page 276). This fact is the current longer life expectancy of women when compared with men. Here the author argues that Sparrow's arguments and entire approach (...)
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  22.  31
    John Harris & Søren Holm (2002). Extending Human Lifespan and the Precautionary Paradox. Journal of Medicine and Philosophy 27 (3):355 – 368.
    This paper argues that a precautionary approach to scientific progress of the sort advocated by Walter Glannon with respect to life-extending therapies involves both incoherence and irresolvable paradox. This paper demonstrates the incoherence of the precautionary approach in many circumstances and argues that with respect to life-extending therapies we have at present no persuasive reasons for a moratorium on such research.
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  23.  20
    Sarah Chan & John Harris (2011). Does a Fish Need a Bicycle? Animals and Evolution in the Age of Biotechnology. Cambridge Quarterly of Healthcare Ethics 20 (3):484-492.
    Animals, in the age of biotechnology, are the subjects of a myriad of scientific procedures, interventions, and modifications. They are created, altered, and experimented upon—often with highly beneficial outcomes for humans in terms of knowledge gained and applied, yet not without concern also for the effects upon the experimental subjects themselves: consideration of the use of animals in research remains an intensely debated topic. Concerns for animal welfare in scientific research have, however, been primarily directed at harm to and suffering (...)
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  24.  48
    John Harris (2011). Taking the “Human” Out of Human Rights. Cambridge Quarterly of Healthcare Ethics 20 (1):9-20.
    Human rights are universally acknowledged to be important, although they are, of course, by no means universally respected. This universality has helped to combat racism and sexism and other arbitrary and vicious forms of discrimination. Unfortunately, as we shall see, the universality of human rights is both too universal and not universal enough. It is time to take the “human” out of human rights. Indeed, it is very probable that in the future there will be no more humans as we (...)
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  25.  54
    John Harris (2003). Stem Cells, Sex, and Procreation. Cambridge Quarterly of Healthcare Ethics 12 (4):353-371.
    Sex is not the answer to everything, though young men think it is, but it may be the answer to the intractable debate over the ethics of human embryonic stem cell research. In this paper, I advance one ethical principle that, as yet, has not received the attention its platitudinous character would seem to merit. If found acceptable, this principle would permit the beneficial use of any embryonic or fetal tissue that would, by default, be lost or destroyed. More important, (...)
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  26.  20
    Giuseppe Testa & John Harris (2005). Ethics and Synthetic Gametes. Bioethics 19 (2):146-166.
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  27.  53
    John Harris & Kirsty Keywood (2001). Ignorance, Information and Autonomy. Theoretical Medicine and Bioethics 22 (5):415-436.
    People have a powerful interest in geneticprivacy and its associated claim to ignorance,and some equally powerful desires to beshielded from disturbing information are oftenvoiced. We argue, however, that there is nosuch thing as a right to remain in ignorance,where a right is understood as an entitlementthat trumps competing claims. This doesnot of course mean that information must alwaysbe forced upon unwilling recipients, only thatthere is no prima facie entitlement to beprotected from true or honest information aboutoneself. Any claims to be (...)
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  28.  12
    Sarah Chan & John Harris (2011). Moral Enhancement and Pro-Social Behaviour. Journal of Medical Ethics 37 (3):130-131.
    Moral enhancement is a topic that has sparked much current interest in the world of bioethics. The possibility of making people ‘better,’ not just in the conventional enhancement sense of improving health and other desirable qualities and capacities, but by making them somehow more moral, more decent, altogether better people, has attracted attention from both advocates 1 2 and sceptics 3 alike. The concept of moral enhancement, however, is fraught with difficult questions, theoretical and practical. What does it actually mean (...)
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  29. John Harris (ed.) (2001). Bioethics. OUP Oxford.
    Framed with a substantial introduction by the editor, this new book brings together the key articles written on bioethics over recent years. Subjects covered include the beginnings of life, the end of life, quality of life, value of life, future generations, and professional ethics.
     
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  30.  5
    John Harris (1990). The Value of Life: An Introduction to Medical Ethics. Routledge.
    First published in 1985. Routledge is an imprint of Taylor & Francis, an informa company.
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  31.  41
    John Richard Harris & Richard Galvin (2012). 'Pass the Cocoamone, Please': Causal Impotence, Opportunistic Vegetarianism and Act-Utilitarianism. Ethics, Policy and Environment 15 (3):368 - 383.
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  32.  57
    Sarah Chan & John Harris (2009). Free Riders and Pious Sons – Why Science Research Remains Obligatory. Bioethics 23 (3):161-171.
    John Harris has previously proposed that there is a moral duty to participate in scientific research. This concept has recently been challenged by Iain Brassington, who asserts that the principles cited by Harris in support of the duty to research fail to establish its existence. In this paper we address these criticisms and provide new arguments for the existence of a moral obligation to research participation. This obligation, we argue, arises from two separate but related principles. The principle of fairness (...)
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  33.  95
    John Harris (1974). Williams on Negative Responsibility and Integrity. Philosophical Quarterly 24 (96):265-273.
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  34. Simona Giordano & John Harris (2005). 18 What is Gender Equality in Sports? In Claudio Marcello Tamburrini & Torbjörn Tännsjö (eds.), Genetic Technology and Sport: Ethical Questions. Routledge 209.
     
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  35.  31
    John Harris (2005). The Age-Indifference Principle and Equality. Cambridge Quarterly of Healthcare Ethics 14 (1):93-99.
    The question of whether or not either elderly people or those whose life expectancy is short have commensurately reduced claims on their fellows, have, in short, fewer or less powerful rights than others, is of vital importance but is one that has seldom been adequately examined. Despite ringing proclamations of justice and equality for all, the fact is that most societies discriminate between citizens on the basis both of age and life expectancy.
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  36.  9
    John Harris (2011). The Challenge of Nonconfrontational Ethics. Cambridge Quarterly of Healthcare Ethics 20 (2):204-215.
    Matti Häyry’s new book is deliberately challenging; it tells six contemporary bioethicists, and all who share their methodologies or even their general approach, that they have got it badly wrong. From the striking photograph of Häyry himself on the front cover to the very last line, the genetic challenge is issued and elaborated. Häyry has divided his protagonists into three pairs, of which I find myself a member, and this makes responding a duty as well as a pleasure. Although I (...)
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  37.  46
    John Harris (2010). Human Enhancement. The Philosophers' Magazine 50 (50):62-63.
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  38.  70
    John H. Harris (1974). Popper's Definitions of 'Verisimilitude'. British Journal for the Philosophy of Science 25 (2):160-166.
  39.  19
    John Harris & Julian Savulescu (2015). A Debate About Moral Enhancement. Cambridge Quarterly of Healthcare Ethics 24 (1):8-22.
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  40.  59
    John Harris (2001). Ethics by Committee. The Philosophers' Magazine 13 (13):44-45.
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  41.  48
    John Harris & Søren Holm (2003). Should We Presume Moral Turpitude in Our Children? – Small Children and Consent to Medical Research. Theoretical Medicine and Bioethics 24 (2):121-129.
    When children are too young to make their ownautonomous decisions, decisions have to be madefor them. In certain contexts we allow parentsand others to make these decisions, and do notinterfere unless the decision clearly violatesthe best interest of the child. In othercontexts we put a priori limits on whatkind of decisions parents can make, and/or whatkinds of considerations they have to take intoaccount. Consent to medical research currentlyfalls into the second group mentioned here. Wewant to consider and ultimately reject one (...)
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  42.  1
    Richard Galvin & John R. Harris (2014). Individual Moral Responsibility and the Problem of Climate Change. Analyse & Kritik 36 (2).
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  43.  22
    John P. Harris (2009). Revenge of the Nerds: Xenophanes, Euripides, and Socrates Vs. Olympic Victors. American Journal of Philology 130 (2):157-194.
    Xenophanes and Euripides disapprove of the pan-Hellenic custom of granting athletes conspicuous honors, and Xenophanes in particular, with that of publicly funded meals. Both contrast the uselessness of athletes with the civic contributions of σοφοί. Socrates echoes these sentiments in his counter-proposal that he is much more deserving of σίτησιϚ ἐν πρυτανείῳ than any Olympic athlete . I suggest that Socrates deliberately evokes this topos, but does so with a twist: whereas the earlier passages base their claim to honors on (...)
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  44.  3
    Alastair V. Campbell, Raanan Gillon, Julian Savulescu, John Harris, Soren Holm, H. Martyn Evans, David Greaves, Jane Macnaughton, Deborah Kirklin & Sue Eckstein (2013). The Journal of Medical Ethics and Medical Humanities: Offsprings of the London Medical Group. Journal of Medical Ethics 39 (11):667-668.
    Ted Shotter's founding of the London Medical Group 50 years ago in 1963 had several far reaching implications for medical ethics, as other papers in this issue indicate. Most significant for the joint authors of this short paper was his founding of the quarterly Journal of Medical Ethics in 1975, with Alastair Campbell as its first editor-in-chief. In 1980 Raanan Gillon began his 20-year editorship . Gillon was succeeded in 2001 by Julian Savulescu, followed by John Harris and Soren Holm (...)
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  45.  27
    John Harris (1998). Cloning and Human Dignity. Cambridge Quarterly of Healthcare Ethics 7 (2):163-167.
    The panic occasioned by the birth of Dolly sent international and national bodies and their representatives scurrying for principles with which to allay imagined public anxiety. It is instructive to note that principles are things of which such people and bodies so often seem to be bereft. The search for appropriate principles turned out to be difficult since so many aspects of the Dolly case were unprecedented. In the end, some fascinating examples of more or less plausible candidates for the (...)
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  46.  4
    Sarah Chan, Peter J. Donovan, Thomas Douglas, Christopher Gyngell, John Harris, Robin Lovell-Badge, Debra J. H. Mathews & Alan Regenberg (2015). Genome Editing Technologies and Human Germline Genetic Modification: The Hinxton Group Consensus Statement. American Journal of Bioethics 15 (12):42-47.
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  47.  4
    John Harris & Søren Holm (1993). If Only AIDS Were Different! Hastings Center Report 23 (6):6-12.
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  48.  29
    Lisa Bortolotti & John Harris (2005). Embryos and Eagles: Symbolic Value in Research and Reproduction. Cambridge Quarterly of Healthcare Ethics 15 (1):22-34.
    On both sides of the debate on the use of embryos in stem cell research, and in reproductive technologies more generally, rhetoric and symbolic images have been evoked to influence public opinion. Human embryos themselves are described as either “very small human beings” or “small clusters of cells.” The intentions behind the use of these phrases are clear. One description suggests that embryos are already members of our community and share with us a right to life or at least respectful (...)
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  49. John Harris & Søren Holm (eds.) (1998). The Future of Human Reproduction : Ethics, Choice, and Regulation. Oxford University Press.
     
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  50.  61
    John Harris (1983). In Vitro Fertilization: The Ethical Issues (I). Philosophical Quarterly 33 (132):217-237.
    In vitro embryology not only makes possible the growing of human tissue to remedy infertility but also for many other experimental purposes. This paper examines the ethical issues involved in such work and outlines the circumstances in which such work is morally permissible and those in which it is not.
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