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  1. Enhancing Evolution: The Ethical Case for Making Better People.John Harris - 2007 - 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. Human enhancement, Harris argues, is a good thing--good morally, good for individuals, good as social policy, and good for a genetic heritage that needs serious improvement. Enhancing Evolution defends biotechnological interventions that could allow us to live longer, healthier, and even happier lives by, for example, providing us with immunity (...)
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  2. Moral Enhancement and Freedom.John Harris - 2011 - 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.  71
    Towards Responsible Use of Cognitive-Enhancing Drugs by the Healthy.Henry Greely, Barbara Sahakian, John Harris, Ronald Kessler, Gazzaniga C., Campbell Michael, Farah Philip & J. Martha - 2008 - Nature 456:702-705.
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  4.  63
    Germline Modification and the Burden of Human Existence.John Harris - 2016 - Cambridge Quarterly of Healthcare Ethics 25 (1):6-18.
  5. How to Be Good: The Possibility of Moral Enhancement.John Harris - 2016 - Oxford University Press UK.
    Knowing how to be good, or knowing how to go about trying to be good, is of immense theoretical and practical importance. And what goes for trying to be good oneself, goes also for trying to provide others with ways of being good, and for trying to make them good whether they like it or not. This is what is meant by 'moral enhancement'. John Harris explores the many proposed methodologies or technologies for moral enhancement: traditional ones like good parenting (...)
     
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  6. Germline Manipulation and Our Future Worlds.John Harris - 2015 - 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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  7. 'Ethics is for Bad Guys!' Putting the 'Moral' Into Moral Enhancement.John Harris - 2013 - Bioethics 27 (3):169-173.
  8. Enhancements Are A Moral Obligation.John Harris - 2010 - In Julian Savulescu & Nick Bostrom (eds.), Human Enhancement. Oxford University Press.
    Sobre Filosofia clinica e Reflexões sobre o que é o humano.
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  9. Moral Progress and Moral Enhancement.John Harris - 2013 - Bioethics 27 (5):285-290.
  10. The Value of Life.John Harris - 1985 - 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.  43
    Moral Enhancement and Pro-Social Behaviour.Sarah Chan & John Harris - 2011 - 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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  12.  13
    Reading The Minds of Those Who Never Lived. Enhanced Beings: The Social and Ethical Challenges Posed by Super Intelligent AI and Reasonably Intelligent Humans.John Harris - 2019 - Cambridge Quarterly of Healthcare Ethics 28 (4):585-591.
    The somewhat superannuated “problem of other minds” has unexpectedly risen from the dead, and, in its current incarnation, concerns the mental states of those who never lived.
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  13.  34
    Moral Blindness – The Gift of the God Machine.John Harris - 2016 - Neuroethics 9 (3):269-273.
    The continuing debate between Persson and Savulescu and myself over moral enhancement concerns two dimensions of a very large question. The large question is: what exactly makes something a moral enhancement? This large question needs a book length study and this I provide in my How to be Good, Oxford 2016.. In their latest paper Moral Bioenhancement, Freedom and Reason take my book as their point of departure and the first dimension of the big question they address is one that (...)
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  14.  84
    What It’s Like to Be Good.John Harris - 2012 - Cambridge Quarterly of Healthcare Ethics 21 (3):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. Multiplex Parenting: IVG and the Generations to Come.César Palacios-González, John Harris & Giuseppe Testa - 2014 - Journal of Medical Ethics 40 (11):752-758.
    Recent breakthroughs in stem cell differentiation and reprogramming suggest that functional human gametes could soon be created in vitro. While the ethical debate on the uses of in vitro generated gametes (IVG) was originally constrained by the fact that they could be derived only from embryonic stem cell lines, the advent of somatic cell reprogramming, with the possibility to easily derive human induced pluripotent stem cells from any individual, affords now a major leap in the feasibility of IVG derivation and (...)
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  16.  1
    Why Kill the Cabin Boy?—ERRATUM.John Harris - forthcoming - Cambridge Quarterly of Healthcare Ethics:1-1.
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  17. Clones, Genes and Immortality: Ethics and the Genetic Revolution.John Harris - 1998 - Oxford University Press.
     
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  18. Wonderwoman and Superman: The Ethics of Human Biotechnology.John Harris - 1992 - 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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  19. The Value of Life.John Harris - 1986 - Mind 95 (380):533-535.
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  20.  53
    On Cloning.John Harris - 2004 - 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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  21.  45
    Taking Liberties with Free Fall.John Harris - 2014 - Journal of Medical Ethics 40 (6):371-374.
    In his ‘Moral Enhancement, Freedom, and What We Value in Moral Behaviour’,1 David DeGrazia sets out to defend moral bioenhancement from a number of critics, me prominently among them. Here he sets out his stall: "Many scholars doubt what I assert: that there is nothing inherently wrong with MB. Some doubt this on the basis of a conviction that there is something inherently wrong with biomedical enhancement technologies in general. Chief among their objections are the charges that biomedical enhancement is (...)
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  22.  85
    Ignorance, Information and Autonomy.John Harris & Kirsty Keywood - 2001 - 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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  23.  73
    A Debate About Moral Enhancement.John Harris & Julian Savulescu - 2015 - Cambridge Quarterly of Healthcare Ethics 24 (1):8-22.
  24.  14
    Why Kill The Cabin Boy?John Harris - forthcoming - Cambridge Quarterly of Healthcare Ethics:1-6.
    The task of combatting and defeating Covid-19 calls for drastic measures as well as cool heads. It also requires that we keep our nerve and our moral integrity. In the fight for survival, as individuals and as societies, we must not lose our grip on the values and the compassion that make individual and collective survival worth fighting for, or indeed worth having.1.
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  25.  35
    How To Welcome New Technologies.John Harris - 2017 - Cambridge Quarterly of Healthcare Ethics 26 (1):166-172.
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  26. The Survival Lottery.John Harris - 1975 - Philosophy 50 (191):81 - 87.
  27.  62
    Extending Human Lifespan and the Precautionary Paradox.John Harris & Søren Holm - 2002 - 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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  28. The Ambiguity of the Embryo: Ethical Inconsistency in the Human Embryonic Stem Cell Debate.Katrien Devolder & John Harris - 2007 - Metaphilosophy 38 (2-3):153–169.
    We argue in this essay that (1) the embryo is an irredeemably ambiguous entity and its ambiguity casts serious doubt on the arguments claiming its full protection or, at least, its protection against its use as a means fo research, (2) those who claim the embryo should be protected as "one of us" are committed to a position even they do not uphold in their practices, (3) views that defend the protection of the embryo in virtue of its potentiality to (...)
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  29.  78
    Who Owns My Autonomous Vehicle? Ethics and Responsibility in Artificial and Human Intelligence.John Harris - 2018 - Cambridge Quarterly of Healthcare Ethics 27 (4):599-609.
  30.  42
    Genome Editing Technologies and Human Germline Genetic Modification: The Hinxton Group Consensus Statement.Sarah Chan, Peter J. Donovan, Thomas Douglas, Christopher Gyngell, John Harris, Robin Lovell-Badge, Debra J. H. Mathews & Alan Regenberg - 2015 - American Journal of Bioethics 15 (12):42-47.
    The prospect of using genome technologies to modify the human germline has raised profound moral disagreement but also emphasizes the need for wide-ranging discussion and a well-informed policy response. The Hinxton Group brought together scientists, ethicists, policymakers, and journal editors for an international, interdisciplinary meeting on this subject. This consensus statement formulated by the group calls for support of genome editing research and the development of a scientific roadmap for safety and efficacy; recognizes the ethical challenges involved in clinical reproductive (...)
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  31.  24
    The Chimes of Freedom: Bob Dylan, Epigrammatic Validity, and Alternative Facts.John Harris - 2018 - Cambridge Quarterly of Healthcare Ethics 27 (1):14-26.
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  32.  73
    Taking the “Human” Out of Human Rights.John Harris - 2011 - 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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  33. The Concept of the Person and the Value of Life.John Harris - 1999 - 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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  34. In Support of Human Enhancement.Sarah Chan & John Harris - 2007 - Studies in Ethics, Law, and Technology 1 (1).
  35. Is Gene Therapy a Form of Eugenics?John Harris - 1993 - Bioethics 7 (2-3):178-187.
  36. Disability, Enhancement and the Harm -Benefit Continuum.Lisa Bortolotti & John Harris - 2006 - 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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  37.  34
    Ethics and Synthetic Gametes.Giuseppe Testa & John Harris - 2005 - Bioethics 19 (2):146-166.
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  38.  34
    Sparrows, Hedgehogs and Castrati: Reflections on Gender and Enhancement.John Harris - 2011 - 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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  39. Wonderwoman and Superman: The Ethics of Human Biotechnology.John Harris - 1993 - Philosophy 68 (264):248-250.
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  40.  44
    What is the Harm in Harmful Conception? On Threshold Harms in Non-Identity Cases.Nicola J. Williams & John Harris - 2014 - Theoretical Medicine and Bioethics 35 (5):337-351.
    Has the time come to put to bed the concept of a harm threshold when discussing the ethics of reproductive decision making and the legal limits that should be placed upon it? In this commentary, we defend the claim that there exist good moral reasons, despite the conclusions of the non-identity problem, based on the interests of those we might create, to refrain from bringing to birth individuals whose lives are often described in the philosophical literature as ‘less than worth (...)
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  41. Stem Cells, Sex, and Procreation.John Harris - 2003 - 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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  42.  78
    Free Riders and Pious Sons – Why Science Research Remains Obligatory.Sarah Chan & John Harris - 2009 - 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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  43.  61
    The Value of Life: An Introduction to Medical Ethics.John Harris - 1990 - Routledge.
    First published in 1985. Routledge is an imprint of Taylor & Francis, an informa company.
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  44. Bioethics.John Harris (ed.) - 2001 - Oxford University Press.
    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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  45. Popper's Definitions of ‘Verisimilitude’1.John H. Harris - 1974 - British Journal for the Philosophy of Science 25 (2):160-166.
  46.  94
    Should We Presume Moral Turpitude in Our Children? – Small Children and Consent to Medical Research.John Harris & Søren Holm - 2003 - 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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  47.  22
    ... How Narrow the Strait!John Harris - 2014 - Cambridge Quarterly of Healthcare Ethics 23 (3):247-260.
    This article explores the consequences of interventions to secure moral enhancement that are at once compulsory and inescapable and of which the subject will be totally unaware. These are encapsulated in an arresting example used by Ingmar Perrson and Julian Savulescu concerning a “God machine” capable of achieving at least three of these four objectives. This article demonstrates that the first objective—namely, moral enhancement—is impossible to achieve by these means and that the remaining three are neither moral nor enhancements nor (...)
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  48. Stem Cell Research, Personhood and Sentience.Lisa Bortolotti & John Harris - 2005 - 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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  49.  8
    The Doctrine of Triple Effect and Why a Rational Agent Need Not Intend the Means to His End.Frances Kamm & John Harris - 2000 - Aristotelian Society Supplementary Volume 74:21-39.
    In this article I am concerned with whether it could be morally significant to distinguish between doing something 'in order to bring about an effect' as opposed to 'doing something because we will bring about an effect'. For example, the Doctrine of Double Effect tells us that we should not act in order to bring about evil, but even if this is true is it perhaps permissible to act only because an evil will thus occur? I discuss these questions in (...)
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  50.  73
    ‘Pass the Cocoamone, Please’: Causal Impotence, Opportunistic Vegetarianism and Act-Utilitarianism.John Richard Harris & Richard Galvin - 2012 - Ethics, Policy and Environment 15 (3):368 - 383.
    It appears that utilitarian arguments in favor of moral vegetarianism cannot justify a complete prohibition of eating meat. This is because, in certain circumstances, forgoing meat will prevent no pain, and so, on utilitarian grounds, we should be opportunistic carnivores rather than moral vegetarians. In his paper, ‘Puppies, pigs, and people: Eating meat and marginal cases,’ Alastair Norcross argues that causal impotence arguments like these are misguided. First, he presents an analogous situation, the case of chocolate mousse a-la-bama, in order (...)
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