In this paper we assess two sides of the debate concerning biomedical enhancement. First, the idea that biomedical enhancement should be prohibited on the grounds that it degrades human nature; second, that biomedical enhancement can in principle remove the source of moral evil. In so doing, we will propose a different notion of human nature, what we shall call the agato-teleological idea of human nature, and its implications for a philosophical understanding of the human body. Also, (...) we will point out why it seems unreasonable to think that bodily enhancement is sufficient to guarantee moral progress. Finally, we will propose the idea that our technological societies are in need of a new moral virtue, what we shall call the virtue of non-conservative bodily integrity. (shrink)

The current use of the term ‘Human Enhancement’ implies that it is a modern, new phenomenon in which, for the first time in history, humans are able to break through their god or nature-given bodily limits thanks to the application of new technologies. The debate about the legitimation of ‘HE’, the selection of methods permitted, and the scope and purpose of these modern enhancement technologies has been dominated by ethical considerations, and has highlighted problems with the definition of (...) the relevant norms. For example, ‘HE’ always presupposes that the current state of the ‘natural human’ or ‘healthy’ body is defined in opposition to an ‘artificial human’ or ‘diseased or disabled’ body, and also desirable technologies and methods are not but should be defined on the basis of objective, universally accepted criteria. All these definitions are, however, linked to socio-cultural norms and ideals, which can vary over time and between cultures. It is therefore impossible to arrive at a universal, durable definition of ‘enhancement’ that can be shared and understood globally, and will remain permanently valid. This discussion note contrasts the terms ‘HE’ and ‘Body Modification’ , and their respective strengths and weaknesses. ‘BM’ is a neutral term that is capable of encompassing every kind of modification, be it cultural, physical, psychological or neurological, is not limited to certain techniques and is not reliant on normative sub-definitions . In the light of this analysis, it is proposed that the term ‘HE’ be replaced with ‘BM’ in order to allow a neutral, unprejudiced discussion to take place. (shrink)

Recent developments within genetics are encouraging. Many ill people have already been treated with genetic therapy with positive results and virtually no negative side effects. Parallel to this positive prospect, worries have been expressed about the possible application of the new medical techniques for enhancement purposes. The use of genetic technology in the world of sports has been conceived of as especially problematic, since in some cases it might violate the present ban on gene doping. Gene therapy may be (...) applied to re‐engineer a sportperson's body thereby enhancing athletic performance. This chapter presents a brief account of current discussion on the enhancement of human physical capacities, particularly in (elite) sports. First the natural scientific picture is described, followed by a discussion of the ethical implications of enhancement technologies. (shrink)

Attentional biases have received considerable focus in research on cognitive biases and body dissatisfaction (BD). However, most work has focused on spatial allocation of attention. The current two experiments employed a rapid serial visual presentation (RSVP) task to investigate the temporal allocation of attention to body-related words among young females with high and low BD. Experiment 1 assessed the stimulus-driven attention of body-related stimuli. Participants identified a neutral second target (T2) as accurately as possible while ignoring the (...) preceding neutral, fat-, or thin-related first target (T1). As expected, we observed spontaneous attentional blink effects elicited by fat- and thin-related T1s among participants with high BD, suggesting enhanced awareness of body-related stimuli even when this information does not have to be identified. Such effects did not emerge among participants without BD. Experimental 2 investigated the goal-directed attention of body-related stimuli, during which participants needed to identify both the T1 and neutral T2. Participants with BD showed reduced attentional blink effects after both fat- and thin-related T1, suggesting facilitated consolidation of body-related information in goal-directed attention among participants with BD. The findings may have important clinical implications for understanding how to decrease and even prevent body image dissatisfaction. (shrink)

This essay critically engages the work of John Harris and Jürgen Habermas on the issue of genetic engineering. It does so from the standpoint of women's embodied experience of pregnancy and parenting, challenging the choice–chance binary at work in these accounts.

This article seeks to situate pharmacological cognitive enhancement as part of a broader relationship between cultural understandings of the body-brain and the political economy. It is the body of the worker that forms the intersection of this relationship and through which it comes to be enacted and experienced. In this article, we investigate the imaginaries that both inform and are reproduced by representations of pharmacological cognitive enhancement, drawing on cultural sources such as newspaper articles and films, (...) policy documents, and pharmaceutical marketing material to illustrate our argument. Through analysis of these diverse cultural sources, we argue that the use of pharmaceuticals has come to be seen not only as a way to manage our brains, but through this as a means to manage our productive selves, and thereby to better manage the economy. We develop three analytical themes. First, we consider the cultural representations of the brain in connection with the idea of plasticity – captured most graphically in images of morphing – and the representation of enhancement as a desirable, inevitable, and almost painless process in which the mind-brain realizes its full potential and asserts its will over matter. Following this, we explore the social value accorded to productive employment and the contemporary ethos of working on or managing oneself, particularly in respect of improving one’s productive performance through cognitive enhancement. Developing this, we elaborate a third theme by looking at the moulding of the worker’s productive body-brain in relation to the demands of the economic system. (shrink)

Improving human characteristics goes beyond compensating for an impairment. This book explores the rich and complex relationship between enhancement and impairment, showing that the study of disability offers new ways of thinking about the social and ethical implications of improving the human condition.

Over the past decade, interest in human enhancement has waxed and waned. The initial surge of interest and funding, driven by the US Army’s desire for a ‘Future Force Warrior’ has partly given way to the challenges of meeting operational demands abroad. However the ethical opportunities provided by soldier enhancement demand that investigation of its possibilities continue. Benefits include enhanced decision-making, improved force capability, reduced force size and lower casualty rates. These benefits — and enhancement itself — (...) carry concomitant risks, including morale issues due to tension between enhanced and unenhanced soldiers, the issues of enhanced veterans and ownership of enhanced bodies, challenges to the army’s core values and personal identity issues. A range of measures should be designed to highlight the opportunities offered by enhancement while also minimising the potential risks. This includes providing advice on which areas the army ought to demonstrate restraint in research for ethical reasons. (shrink)

The human brain is in great part what it is because of the functional and structural properties of the 100 billion interconnected neurons that form it. These make it the body’s most complex organ, and the one we most associate with concepts of selfhood and identity. The assumption held by many supporters of human enhancement, transhumanism, and technological posthumanity seems to be that the human brain can be continuously improved, as if it were another one of our machines. (...) In this paper, I focus on some of the ethical issues that we should keep in mind when thinking about memory enhancement interventions. I start with an overview of one of the most precious capacities of the brain, namely memory. Then I analyze the different kinds of memory interventions that exist or are under research. Finally, I point out the issues that we should not forget when we consider enhancing our memories. In this regard, my argument is not against memory enhancement interventions; rather, it concentrates on the need to “keep in mind” what kind of enhancements we want. We should consider whether we want the kind of “enhancements” that will end up making us lose synapse connections, or the kind that promote more use of them. (shrink)

Eilers Miriam, Gru¨ber Katrin, and Rehmann-Sutter Christoph’s latest edited volume, The Human Enhancement Debate and Disability: New Bodies for a Better Life, may at first seem to be just another book about human enhancement, on which there is a significant detailed literature. But, in fact, this book provides a novel16 perspective to the human enhancement debate by observing it through the disability lens, even as it gathers contributions from various experts from diverse fields. This interdisciplinary approach shows (...) how disability and human enhancement are tightly correlated in the debate on the latter. (shrink)

Contemporary culture increasingly suffers from problems of attention, over-stimulation, and stress, and a variety of personal and social discontents generated by deceptive body images. This book argues that improved body consciousness can relieve these problems and enhance one's knowledge, performance, and pleasure. The body is our basic medium of perception and action, but focused attention to its feelings and movements has long been criticised as a damaging distraction that also ethically corrupts through self-absorption. In Body Consciousness, (...) Richard Shusterman refutes such charges by engaging the most influential twentieth-century somatic philosophers and incorporating insights from both Western and Asian disciplines of body-mind awareness. Rather than rehashing intractable ontological debates on the mind-body relation, Shusterman reorients study of this crucial nexus towards a more fruitful, pragmatic direction that reinforces important but neglected connections between philosophy of mind, ethics, politics, and the pervasive aesthetic dimensions of everyday life. (shrink)

In her foreword to Science Next, Elizabeth Edwards wrote of science as a tool for social progress: "Innovation is not simply the abstract victory of knowledge [or] the research that gave me years to live; the next science can advance human flourishing and serve the common good. That's the kind of world I want to leave for my children, and for yours." With these words, she joined a tradition that goes back to America's founders, who saw America itself as a (...) "great experiment." Yet while no one can deny that science undergirds the American Dream, it has long been fertile terrain for the "culture wars." Along with arguing the pros and cons of abortion and healthcare, policymakers must now grapple with advancements that raise questions about what it means to be human: we've decoded the genome, but should we modify it to enhance certain "desirable" traits? If we can, should we prolong life at any cost? Will we soon be counting robots, cyborgs, and chimeras among our friends and family?The first book to unpack our love/hate relationship with science from our country's origins to today, The Body Politic is essential reading for science buffs and concerned citizens alike.Jonathan D. Moreno is editor of the Center for American Progress' online magazine Science Progress and professor of bioethics at the University of Pennsylvania. Author and editor of many seminal books and articles on science and science policy, he divides his time between Philadelphia, PA, and Washington, DC. (shrink)

In discussions of the ethics of human gene therapy, it has become standard to draw a distinction between the use of human gene transfer techniques to treat health problems and their use to enhance or improve normal human traits. Some dispute the normative force of this distinction by arguing that it is undercut by the legitimate medical use of human gene transfer techniques to prevent disease - such as genetic engineering to bolster immune function, improve the efficiency of DNA repair, (...) or add cellular receptors to capture and process cholesterol. If disease prevention is a proper goal of medicine, these critics argue, and the use of gene transfer techniques to enhance human health maintenance capacities will help achieve that goal, then the “treatment/enhancement‘ distinction cannot define the limits of legitimate gene therapy. In this paper, I argue that a line can be drawn between prevention and enhancement for gene therapy (and thus between properly medical and nonmedical uses of gene therapy), but only if one is willing to accept two rather old-fashioned claims: 1) Some health problems are best understood as if they were entities in their own right, reifiable as processes or parts in a biological system, with at least as much ontological objectivity and theoretical significance as the functions that they inhibit. 2) Legitimate preventive genetic health care should be limited to efforts to defend people from attack by these more robust pathological entities, rather than changing their bodies to evade social injustices. (shrink)

We experience our own body through both touch and vision. We further see that others’ bodies are similar to our own body, but we have no direct experience of touch on others’ bodies. Therefore, relations between vision and touch are important for the sense of self and for mental representation of one’s own body. For example, seeing the hand improves tactile acuity on the hand, compared to seeing a non-hand object. While several studies have demonstrated this visual (...) enhancement of touch effect, its relation to the ‘bodily self’, or mental representation of one’s own body remains unclear. We examined whether VET is an effect of seeing a hand, or of seeing my hand, using the rubber hand illusion. In this illusion, a prosthetic hand which is brushed synchronously—but not asynchronously—with one’s own hand is felt to actually be one’s hand. Thus, we manipulated whether or not participants felt like they were looking directly at their hand, while holding the actual stimulus they viewed constant. Tactile acuity was measured by having participants judge the orientation of square-wave gratings. Two characteristic effects of VET were observed: cross-modal enhancement from seeing the hand was inversely related to overall tactile acuity, and participants near sensory threshold showed significant improvement following synchronous stroking, compared to asynchronous stroking or no stroking at all. These results demonstrate a clear functional relation between the bodily self and basic tactile perception. (shrink)

Anti-Aging and Biomedicine: Critical Studies on the Pursuit of Maintaining, Revitalizing and Enhancing Aging Bodies Content Type Journal Article Category Editorial Notes Pages 187-195 DOI 10.1007/s12376-009-0021-9 Authors Antje Kampf, Johannes Gutenberg-Universität Mainz Mainz Germany Lynn A. Botelho, Indiana University of Pennsylvania Indiana PA USA Journal Medicine Studies Online ISSN 1876-4541 Print ISSN 1876-4533 Journal Volume Volume 1 Journal Issue Volume 1, Number 3.

Richard Shusterman suggested that Maurice Merleau-Ponty neglected “‘lived somaesthetic reflection,’ that is, concrete but representational and reflective body consciousness.” While unsure about this assessment of Merleau-Ponty, lived somaesthetic reflection, or what the late Sam Mallin called “body phenomenology”—understood as a meditation on the body reflecting on both itself and the world—is my starting point. Another is John Dewey’s bodily theory of perception, augmented somewhat by Merleau-Ponty. -/- With these starting points, I spent roughly 20 hours with St. (...) Benedict Restores Life to a Young Monk (c. 1360), a work of tempera and gold leaf on panel, by Giovanni Del Biondo, active in Italy from 1356 to 1398, on display in the Art Gallery of Ontario’s permanent collection. Following Dewey’s suggestion that “[t]he eye ... is only the channel through which a total response takes place,” meaning that motor, emotional, intellectual and non-visual perceptual capacities become active when we encounter paintings, I describe how the work engaged a range of bodily modalities; and how reflecting on these, in turn, supplied phenomenal articulations of life negating, preserving and enhancing forces important in the culture that produced it, and famously discussed by Friedrich Nietzsche. By virtue of the approach adopted, I also demonstrate Dewey’s belief that intimate engagement with art entails a total coordination of one’s capacities around the artwork, while simultaneously reinforcing Merleau-Ponty’s ideas about perception and how we can find phenomenal articulations of concepts such as the Nietzschean ones just mentioned. While focusing on Del Biondo’s painting, my main purpose is to engage in body phenomenology practices, and to show, in the words of Shusterman, how “[w]e might sharpen our appreciation of art through more attention to our somaesthetic feelings involved in perceiving art” and indeed the world. (shrink)

In trying to enhance, improve or perfect ourselves through technological intervention, we can risk the very idea of a practical identity and self-possession. In thinking of the enhancement, improvement or perfection of the body through technological interventions, we ought to acknowledge limits in our outlook at least as seriously as we enjoy the considerable advances offered by technology in general. In postulating the chance of enhancement, improvement and perfection it is important to think about the distinction between (...) what we can and what we ought to do. In terms of scientific advance, this is not necessarily reflected clearly – it is often the case that scientific advance per se is taken to be ‘‘progress.’’ Progress in scientific research isn’t an easy notion in itself. Human progress, in being highly open to nuance and value, draws upon evaluation across a range of validity spheres. In tying a too-uncomplicated notion of scientific progress to the issue of human progress, there is a risk that we evaluate too narrowly our chances and our options. (shrink)

The United Nations Guiding Principles on Business and Human Rights, resulting from the work of John Ruggie and his team, largely depend on state action and corporate good will for their implementation. One increasingly popular way for states to prevent and redress violations of human rights committed by companies outside their country of registration is to adopt measures with extraterritorial implications, some of which are presented in the article, or to assert direct extraterritorial jurisdiction in specific instances. Some United Nations (...) human rights bodies and non-governmental organisations are clearly supporting the use of extraterritoriality and have argued that international human rights law places an obligation on states to embrace extraterritoriality so as to better control the activities of companies registered on their territories. In this context, the article aims to determine whether extraterritoriality is the magic potion that will help enhance corporate accountability for human rights violations committed overseas. The article explores whether such obligation exists and, beyond this, whether extraterritoriality should be further encouraged. (shrink)

Enhancing body awareness has been described as a key element or a mechanism of action for therapeutic approaches often categorized as mind-body approaches, such as yoga, TaiChi, Body-Oriented Psychotherapy, Body Awareness Therapy, mindfulness based therapies/meditation, Feldenkrais, Alexander Method, Breath Therapy and others with reported benefits for a variety of health conditions. To better understand the conceptualization of body awareness in mind-body therapies, leading practitioners and teaching faculty of these approaches were invited as well as (...) their patients to participate in focus groups. The qualitative analysis of these focus groups with representative practitioners of body awareness practices, and the perspectives of their patients, elucidated the common ground of their understanding of body awareness. For them body awareness is an inseparable aspect of embodied self awareness realized in action and interaction with the environment and world. It is the awareness of embodiment as an innate tendency of our organism for emergent self-organization and wholeness. The process that patients undergo in these therapies was seen as a progression towards greater unity between body and self, very similar to the conceptualization of embodiment as dialectic of body and self described by some philosophers as being experienced in distinct developmental levels. (shrink)

This article is concerned with the relationship between body, image and affect within consumer culture. Body image is generally understood as a mental image of the body as it appears to others. It is often assumed in consumer culture that people attend to their body image in an instrumental manner, as status and social acceptability depend on how a person looks. This view is based on popular physiognomic assumptions that the body, especially the face, is (...) a reflection of the self: that a person’s inner character or personality will shine through the outer appearance. The modification and cosmetic enhancement of the body through a range of regimes and technologies can be used to construct a beautiful appearance and thereby a beautiful self. The article begins by examining body images in consumer culture and their relation to photography and moving images. This is followed by an examination of the consumer culture transformative process through a discussion of cosmetic surgery. The article then questions the over-simplistic logic that assumes that transformative techniques will automatically result in a more positive and acceptable body image. The new body and face may encourage people to look at the transformed person in a new way. But the moving body, the body without image, which communicates through proprioceptive senses and intensities of affect, can override the perception of the transformed appearance. A discussion of the affective body follows, via a closer examination of the body without image, the opening of the body to greater affect and indeterminacy. The affective body image and its potential greater visibility through new media technologies are then discussed through some examples taken from digital video art. The article concludes by examining some of the implications of these shifts within consumer culture and new media technologies. (shrink)

Informed consent, a cornerstone of research ethics, ensures participant protection and informed participation, particularly in online settings. Despite its significance, engagement with online consent forms remains low, underscoring the need for improved presentation strategies. This study investigates the impact of interactive elements and diverse presentation formats on the comprehension and engagement of online informed consent documents among a broad demographic beyond the commonly studied student populations. Employing a between-subjects experimental design, we explored six versions of online consent forms varying in (...) interactivity, readability, and visual formatting to identify optimal strategies for enhancing participant comprehension and engagement. Our findings reveal that interactive formats significantly improve comprehension and perceived readability, highlighting the pivotal role of design in facilitating informed consent. The study also examines the influence of individual differences, such as self-efficacy and trust in science, on the effectiveness of consent forms, providing insights into the nuanced dynamics between participant characteristics and consent form engagement. These results advocate for integrating interactive elements and thoughtful design in consent forms to foster a more informed and engaged participant base. Implications for research ethics, best practices in consent form development, and future research directions are also discussed, emphasizing the need for ongoing innovation in the consent process to adapt to the evolving landscape of online research. This study contributes to the body of knowledge on research ethics by offering evidence-based recommendations for enhancing the informed consent process, ultimately promoting participant-centered research practices. (shrink)

In the special section ‘Body Hacking: Self-Made Cyborgs and Visions of Transhuman Corporeality’, attention is drawn to cyborgism, a set of cultural and very personal practices of experimentation with the human body that often take place outside the confines of institutionalised technoscience. Known, for example, as ‘body hackers’, ‘grinders’ or ‘self-made cyborgs’ and engaging in unusual forms of body modification, the practitioners are enthusiasts who do not necessarily have any ‘disability’ in the conventional sense of the (...) term. They consider the body a highly malleable material, a transformable, improvable, augmentable entity. The collection of papers in this special section encompasses first-hand accounts of cyborg practices as well as intellectual reflections on their implications. (shrink)

In a critical intervention into the bioethics debate over human enhancement, philosopher Melinda Hall tackles the claim that the expansion and development of human capacities is a moral obligation. Hall draws on French philosopher Michel Foucault to reveal and challenge the ways disability is central to the conversation. The Bioethics of Enhancement includes a close reading and analysis of the last century of enhancement thinking and contemporary transhumanist thinkers, the strongest promoters of the obligation to pursue (...) class='Hi'>enhancement technology. With specific attention to the work of bioethicists Nick Bostrom and Julian Savulescu, the book challenges the rhetoric and strategies of enhancement thinking. These include the desire to transcend the body and decide who should live in future generations through emerging technologies such as genetic selection. Hall provides new analyses rethinking both the philosophy of enhancement and disability, arguing that enhancement should be a matter of social and political interventions, not genetic and biological interventions. Hall concludes that human vulnerability and difference should be cherished rather than extinguished. -/- This book will be of interest to academics working in bioethics and disability studies, along with those working in Continental philosophy (especially on Foucault). (shrink)

Is it ethical or not to enhance the characteristics and capacities of human beings, making use of technological incorporations in their biology? This article presents arguments from both position pros and cons, about technological incorporations in human bodies. The denaturalization of technologically enhanced humans is discussed; A discussion is raised about the impact of these technologies on the population inequality; We present a contrast between whether the research is for treatment or enhancement purposes. Some of the repercussions on a (...) society of humans are analyzed, both hyper connected and technologically enhanced. Some of the future challenges that societies with technologically enhanced humans must face are presented. In conclusion, the development of technologies, within a regulatory and normative framework, to enhancing the characteristics and capacities of human beings is ethical. Because technologically enhanced humans are part of the NBIC convergence, and the NBIC convergence will generate new knowledge that will surely be used to develop clean and safe energy sources, preventive medical treatments that will eliminate diseases such as cancer and HIV, and design strategies to the conservation and decontamination of the planet. (shrink)

The expression “human enhancement” could be placed in the ontological, cognitive, and symbolic dimension in which we conceive and experience the faculty, that is constitutive of human beings, of giving name and thus consistence to things, relations and phenomena in general. It is necessary to point out that this symbolic dimension of emerging technologies has been obstinately and jealously anthropocentric, at least in the modern Western world. In this contribution, I aim to develop a philosophical account of post-human (...) class='Hi'>enhancement that allows us to conceive a future society of humanoids – humans, hybrids, artificial beings – who are free and equal. This expression – “post-human enhancement” – is to be understood as referring to symbols and phenomena different from those associated with “trans-human”. Post-human is to be interpreted here as material, not anthropocentric but rather interspeciesist, osmotic and relational, horizon of effective sharing of experiences, dangers and challenges. In contrast, trans-human is meant to refer to the transcending of humans into the pure ether of an ‘ideal’, immaterial network made up only of software, and lacking of relations with any material beings in the ecosystem or cosmos. On my account, reframing the debate about human enhancement means to guarantee widest possible conditions of non-hegemonic or expansive conscious contextuality of legislative and decisional systems. I focus rather on the social circumstance whereby we see ourselves as subjects that already co-inhabit multiform social identities, in changeable and hybrid bodies and identitary images, in potential or latent conditions of moral and political asymmetry. These conditions, I hold, are therefore to be preventively identified and neutralized. (shrink)

In this paper, I consider the implications of representations of women with prosthetics in popular culture, specifically Heather Mills and Sarah Reinertsen. Using analyses from feminist and disability studies, I explore prosthetized bodies as docile bodies “fixed” to aesthetic and functional near-perfection. I then employ narratives emphasizing the complex corporeal experience of prosthetics to destabilize this seeming docility. I argue that “docile” readings are problematic and insufficient, building from faulty grounds of distinctions between “natural” and “technological,” and “therapy” and “ (...) class='Hi'>enhancement.” Finally, I posit a more complex, phenomenological epistemology from which to consider prosthetized bodies and to reground prosthetic interpretations. (shrink)

In this paper, we explore digitally fabricated aesthetic enhancements and modifications of the body as well as digitally fabricated fauna habitats. We will address how we utilize speculative works through our bio inspired digitally fabricated designs via two of our most recent projects: {skin} D.E.E.P. and in silico et in situ. Through these two projects we explore cultural implications of the intersection of technology and biologically inspired art/design. Technology has provided an ever increasing amount of data which has facilitated (...) the way data can be used in aesthetic explorations. Technology can redefine the human experience by enhancing our senses, experiences, and forms of expression. In our work {skin} D.E.E.P., we explore these ideas via augmentation through wearables and biomimetic expressions on the skin through digitally fabricated prosthetics. {skin} D.E.E.P. employs temporary biomimetic skin patterns via wearable 3D printed exoskeletons. The first series of this work mimics the patterns and textures of animal skin via ephemeral impressions onto human skin. Taking inspiration from shedding snakeskin, we shed the outer layer by removing the 3D printed prosthesis. The epidermis retains the negative imprint of the prosthetic mimicking the look of serpent skin. The dermis reestablishes the smooth form of the human skin as it heals itself within the hour, erasing the ephemeral imprint, symbolically representing rebirth and renewal. Investigating the ephemeral aesthetic of textured patterns on human skin will not by any means provide a solution to an engineering problem, yet acts as a larger philosophical basis to conduct a discussion about the possibilities of blending bio inspired designs. The manifestation of data into physical form occurs via digital fabrication in our most recent series in silico et in situ: fauna habitats in the age of voxels, where we aim to create a new ecosystem for animals and to potentially augment their habitat. The habitats include pollinator waterers, spider habitats and turtle basking platforms. This project pushes forward with a new piece—the development of a 20-foot avian sculpture that will solely exist to support the habitat of the Chimney Swift species. The Chimney Swift is a near-threatened bird species in the US. in silico et in situ investigates the interplay of art, nature and technology by contextualizing sculptural works and placing these sculptures into nature. The project serves as a breeding ground for a larger dialogue about nature, culture, human intervention, design art and technology. Providing the artwork in the public sphere, barrier free in nature, fosters this discourse. (shrink)

Human enhancement technologies raise serious ethical questions about health practices no longer content simply to treat disease, but which now also propose to “optimize” human beings’ physical, cognitive and psychological abilities. These technologies call for a reassessment of our relationship to health, the human body and the body's organic, identity and social functions. In nursing, such considerations are in their infancy. In this paper, we argue for the relevance of critical phenomenology as a way to better understand (...) the ethical issues related to human enhancement technologies (HET). In so doing, we seek to problematize HET and assess their influence on the future development of nursing science and practice. It is difficult to anticipate the concrete effects of HET, we suggest, because these practices reconfigure the meaning of normativity and disorient our conventional ethical landscape. In this context, we argue that the later work of Martin Heidegger and Michel Foucault invites a critical perspective into how techno‐scientific discourses modify our relationship to care, to health and to our own social and corporeal identities. Despite the traditional philosophical opposition between phenomenology and critical theory, we maintain that a hybrid critical phenomenological approach opens new ways to assess the integration of technology and practice. Our analysis understands HET as a process of “hybridization” between technological objects and human subjects. Critical phenomenology thus effectively questions anthropocentric definitions of technology, challenges the dichotomy between curative treatment and enhancement and, finally, prompts valuable reflection on the implications of HET for nursing theory and practice. (shrink)

As we become more and more enhanced with cyborg technology, significant issues of law and policy are raised. For example, as cyborg devices implanted within the body create a class of people with enhanced motor and computational abilities, how should the law and policy respond when the abilities of such people surpass those of the general population? And what basic human and legal rights should be afforded to people equipped with cyborg technology as they become more machine and less (...) biology? As other issues of importance, if a neuroprosthetic device is accessed by a third party and done to edit one’s memory or to plant a new memory in one’s mind, or even to place an ad for a commercial product in one’s consciousness, should there be a law of cognitive liberty or of “neuro-advertising” that applies? This paper discusses laws and statutes enacted across several jurisdictions which apply to cyborg technologies with a particular emphasis on legal doctrine which relates to neuroprosthetic devices. (shrink)

Emerging technologies are increasingly used in an attempt to “enhance the human body and/or mind” beyond the contemporary standards that characterize human beings. Yet, such standards are deeply controversial and it is not an easy task to determine whether the application of a given technology to an individual and its outcome can be defined as a human enhancement or not. Despite much debate on its potential or actual ethical and social impacts, human enhancement is not subject to (...) any consensual definition. This paper proposes a timely and much needed examination of the various definitions found in the literature. We classify these definitions into four main categories: the implicit approach, the therapy-enhancement distinction, the improvement of general human capacities and the increase of well-being. After commenting on these different approaches and their limitations, we propose a definition of human enhancement that focuses on individual perceptions. While acknowledging that a definition that mainly depends on personal and subjective individual perceptions raises many challenges, we suggest that a comprehensive approach to define human enhancement could constitute a useful premise to appropriately address the complexity of the ethical and social issues it generates. (shrink)

This issue of The Journal of Medicine and Philosophy brings together an international group of scholars from Hong Kong, Mainland China, and North America, critically to explore whole-body/head transplantation. The proposed procedure raises significant philosophical, ethical, and social/political questions. For example, assuming transplant is successful, who survives the surgery? Does personal identity necessarily follow the head? The contributors to this special thematic issue explore the nature and ground of personal identity, what it would mean to preserve personal identity, given (...) such a significant set of physical changes, as well as the morality of such a procedure. As the authors make clear, careful conceptual philosophical analysis is essential for understanding whether whole-body/head transplantation is a life-saving/life-enhancing technological innovation, or a bioethical morass that should not be attempted. How we come to terms with such conceptual and moral concerns will have a significant impact on the future of medicine and medical technological innovation. (shrink)

With rare exception, Roman Catholic moral theologians condemn the sale of human organs for transplantation. Yet, such criticism, while rhetorically powerful, often over-simplifies complex issues. Arguments for the prohibition of a market in human organs may, therefore, depend on a single premise, or a cluster of dubious and allied premises, which when examined cannot hold. In what follows, I will examine the ways in which such arguments are configured. For example, Thomas Aquinas’(1224-1274) understandings of embodiment and moral uses of the (...) body are usually interpreted as, and cited in support of, foreclosing a market in human organs. Aquinas’ principle of totality requires that one preserve the wholeness of the human body. In approaching Aquinas’ texts, I will assume the role of a revisionist who takes seriously his core commitments, while at the same time indicating that one can further develop his understanding of the body in ways which are supportive of the sale of human organs while remaining in conformity with the author's core concerns. Such considerations will provide significant grounds for concluding that a market in human organs for transplantation appreciates the embodied nature of the human person, respects the body and its parts as personal, rather than as mere things, is consistent with acknowledging God’s dominion over our lives and bodies, and constitutes an appropriate utilization of God's gifts to us. Moreover, such a market would likely create significant opportunities charitably to help others, to enhance human dignity and to protect against the serious dehumanization of current national bureaucratic procedures for organ donation. (shrink)

In this chapter the author argues that the desire to improve on the human body and eventually to replace it with post‐biological alternatives does not imply that we loathe the flesh in which we are currently embodied. The appeal of post‐biology lies in the opportunities for expanding not only our cognition and sensory richness and for sculpting and refining our emotions but also for deeper self‐understanding. The chapter points out that post‐biological beings are not truly disembodied. All thinking beings (...) rely ultimately on physical processes, even if those processes are distributed across numerous computational devices. Whatever senses are built into the bodies we choose to inhabit, we will also be able to expand our perceptual range enormously by connecting to external sensors. If we can accomplish the transition to post‐biological being, the result will not be mechanization and restriction; it will be greater richness of being and existential freedom. (shrink)

The Public Health Law Association’s grant proposal described the problem of accessing public health law information, and the charge for this paper, as follows:The last decade has witnessed a renaissance in public health law. An array of forces have given rise to new model acts, important litigation developments and a growing body of academic research in the field. While there have been some initial attempts to collate important materials, practitioners in the field lack access to “real world” documents and (...) practice guides. If public health law is to remain an organic and growing field and, more importantly, if the fruits of this renaissance are to have lasting practical effect, practitioners in multiple fields must have access to this body of knowledge. (shrink)

Human enhancement is the term used for applications of biomedical knowledge that aim to improve human form or functioning beyond what is necessary to restore or sustain good health. Genomics is one of the research-areas that promises to offer such possibilities in the near future, and body weight - especially over-weight and obesity - is one of the human characteristics at which these will be directed. This paper offers an overview of some of the moral issues that the (...) subject of enhancement raises when related to obesity and genomics. After a brief discussion of the different perspectives on obesity and on the meaning of the term enhancement, a framework is presented in which the moral issues at stake are organised according to perspective on obesity (health or aesthetics) and moral outlook (distributive justice vs private morality). An inventory is made of the different ethical discussions that possible future genomics-based options for the prevention or treatment of obesity and overweight may evoke. These include justice, obligations with regard to life-style, the limits of medical practice and the value of food and food-cultures. Finally, some speculations are made with regard to future possibilities for genetic modification and "self-evolution". (shrink)

A principal challenge facing the progressive bioethics project is the crafting of a consistent message on biopolitical issues that divide progressives. -/- The regulation of enhancement technologies is one of the issues central to this emerging biopolitics, pitting progressive defenders of enhancement, “technoprogressives,” against progressive critics. This essay [PDF] will argue that technoprogressive biopolitics express the consistent application of the core progressive values of the Enlightenment: the right of individuals to control their own bodies, brains and reproduction according (...) to their own conscience, under democratic states that work for the public good. -/- Insofar as left bioconservatives want to ensure the safety of therapies and their equitable distribution, these concerns can be addressed by thorough and independent regulation and a universal health care system, and a progressive bioethics of enhancement can unite both enthusiasts and skeptics. Insofar as bioconservative concerns are motivated by deeper hostility to the Enlightenment project however, by assertion of pre-modern reverence for human uniqueness for instance, then a common program is unlikely. -/- imageAfter briefly reviewing the political history and contemporary landscape of biopolitical debates about enhancement, the essay outlines three meta-policy contexts that will impact future biopolicy: the pressure to establish a universal, cost-effective health insurance system, the aging of industrial societies, and globalization. Technoprogressive appeals are outlined that can appeal to key constituencies, and build a majority coalition in support of progressive change. Finally, some guiding principles for a technoprogressive approach to biopolicy are offered. (shrink)

How are attention and consciousness related? Can we learn what the contents of someone’s consciousness are if we know the targets of their attention? What can we learn about the contents of consciousness if we know the targets of attention? Although introspection might suggest that attention and consciousness are intimately connected, a good body of recent findings in cognitive psychology and cognitive neuroscience brings compelling reasons to believe that they are two separate and independent processes. This paper attempts to (...) bring attention and consciousness back together to make the study of attentional distributions an essential ingredient for the study of the contents of consciousness. My proposal has two main components. First, I introduce a framework for systematizing the relations between attention in its different forms and consciousness in its different forms. Although philosophers and cognitive scientists have repeatedly highlighted the importance of such systematization, most details are still to be worked out. Here I take an initial stab at this project based on the notion of degrees of informational enhancement. Second, I introduce the notion of vicarious attention to account for a kind of additional processing benefit that comes for free when attention is allocated to a target. I then propose that this kind of processing must also be considered when mapping attention targets into contents of consciousness. (shrink)

This issue of Body & Society was assembled to extend the interest in the embodied nature of people's experiences in, and of, the physical world. It thus seeks to develop further the emergent sociology of the body that has provided extensive insight into the embodied character of human experience. Such a sociology has, though, dealt less systematically with the various social practices that are involved in being in, or passing through, nature, the countryside, the outdoors, landscape or wilderness. (...) These practices reflect the apparently enhanced `culture of nature' in many contemporary societies. In particular, we are concerned with various embodied performances. The various articles consider: how is the body implicated in, and reproduced through, the diverse social practices happening within `nature'? Why is the body, and its physical capital, developed by practices thought to be beneficial because of the `natural' setting for such practices? In what form do these practices `in nature' come to be part of the reflexivity about the body, as the self and identity are increasingly matters of deliberation, negotiation and self-monitoring? (shrink)