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“. . . How Narrow the Strait!”

The God Machine and the Spirit of Liberty

Published online by Cambridge University Press:  27 May 2014

JOHN HARRIS
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Extract

This section provides reactions to current and emerging issues in bioethics.

Keywords

PerrsonSavulescumoral enhancementGod machinedemocracyautonomyresponsibilitylibertycensorshipcognitive enhancement
Type
Special Section: Breaking Bioethics
Information
Cambridge Quarterly of Healthcare Ethics , Volume 23 , Issue 3 , July 2014 , pp. 247 - 260
Copyright
Copyright © Cambridge University Press 2014 

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References

Notes

1. Lord Byron. Ravenna Journal, 1821 Jan 11, at 163–4. Quoted by Origo, I. The Last Attachment—The Story of Byron and Teresa Guiccioli. CITY: Books and Co/Helen Marx Books; 2000, at xxvi.Google Scholar

2. The strait referred to in this quote is the Strait of Messina, which separates Sicily and Italy. Gavius of Consa, a Roman citizen (and not a slave), had invoked protection of the law by repeatedly saying, as he was being tortured and executed, “I am a Roman citizen.” This incantation by law and tradition protected Roman citizens throughout the empire from ill usage. Cicero, . Political Speeches. Berry, HD, trans. Oxford: Oxford University Press; 2006, at 94.Google Scholar

3. Harris, J. Moral enhancement and freedom. Bioethics 2011;25(2):102–11.Google Scholar

4. Perrson, I, Savulescu, J. The perils of cognitive enhancement and the urgent imperative to enhance the moral character of humanity. Journal of Applied Philosophy 2008;25(3):162–77.Google Scholar

5. See note 4, Perrson, Savulescu 2008, p. 166 .

6. Perrson, I, Savulescu, J. Unfit for the Future. Oxford: Oxford University Press; 2012.Google Scholar

7. Savulescu, J, Perrson, I. Moral enhancement, freedom and the God Machine. The Monist 2012;95(3):399–421Google Scholar; available at: http://www.ncbi.nlm.nih.gov/pmc/articles/PMC3431130/ (last accessed 28 Mar 2014).

8. See note 6, Perrson, Savulescu 2012, at 114.

9. See note 6, Perrson, Savulescu 2012, at 114.

10. See note 6, Perrson, Savulescu 2012, at 115.

11. See note 3, Harris 2011.

12. I am grateful to Michael Quante for helping me to be clear about what is at stake here. This is of course question begging concerning the compatibilism-incompatibilism debate. Those who want to avoid this and leave open the possibility that a compatiblist reading of OIC is possible cannot say that denying the PAP logically entails denying OIC. See also Quante, M. Autonomy for real people. In: Lumer, C, Nannini, S, eds. Intentionality, Deliberation and Autonomy. Aldershot: Ashgate; 2007:209–26.Google Scholar

13. For more on autonomy and responsibility, see Hart, HLA. Punishment and Responsibility. Oxford: Clarendon Press; 1968, chap. IXGoogle Scholar, postscript; Glover, J. Responsibility. London: Routledge and Kegan Paul; 1970;Google ScholarPears, DF, ed. Freedom and the Will. London: MacMillan; 1969;Google ScholarDworkin, G. The Theory and Practice of Autonomy. Cambridge: Cambridge University Press; 1988;Google ScholarO’Neill, O. Autonomy and Trust in Bioethics. Cambridge: Cambridge University Press; 2002;Google ScholarRaz, J. The Morality of Freedom. Oxford: Clarendon Press; 1986;Google ScholarWaldron, J. Moral autonomy and personal autonomy. In: Christman, J, Anderson, J, eds. Autonomy and the Challenges to Liberalism. Cambridge: Cambridge University Press; 2005;Google ScholarHarris, J. The Value of Life. London: Routledge; 1985, chap. 10, 11Google Scholar; and Harris, J. Violence and Responsibility. London: Routledge and Kegan Paul; 1980.Google Scholar

14. I cannot remember where I found this formulation of the lines quoted in the text. There are many extant versions, but I prefer this version to one of the many alternative formulations, viz.:

Luther then replied: Your Imperial Majesty and Your Lordships demand a simple answer. Here it is, plain and unvarnished. Unless I am convicted [convinced] of error by the testimony of Scripture or (since I put no trust in the unsupported authority of Pope or councils, since it is plain that they have often erred and often contradicted themselves) by manifest reasoning, I stand convicted [convinced] by the Scriptures to which I have appealed, and my conscience is taken captive by God’s word, I cannot and will not recant anything, for to act against our conscience is neither safe for us, nor open to us. On this I take my stand. I can do no other. God help me.

Available at http://www-personal.ksu.edu/∼lyman/english233/Luther-Diet_of_Worms.htm (last accessed 28 Dec 2013).

15. See note 3, Harris 2011. See also Milton, J. Paradise Lost. Leonard, J, ed. London: Penguin; 2000. Milton first published Paradise Lost in 1667.Google Scholar

16. See note 15, Milton 2000, at line 96ff.

17. Wittgenstein, L. Philosophical Investigations. Anscombe, GEM, trans. Oxford: Basil Blackwell; 1968, at para. 271.Google Scholar

18. Nozick, R. Anarchy, State and Utopia. Oxford: Basil Blackwell; 1974, at 42ff.Google Scholar

19. Glover, J. What Sort of People Should There Be? Harmondsworth: Penguin; 1984, chap. 5, 6, 7.Google Scholar

20. See note 18, Nozick 1974, at 43.

21. Shakespeare W. Hamlet, act 1, scene 2, in The Arden Shakespeare, Complete Works. Proudfoot R, Thomson A, Kastan DS, eds. Walton-On-Thames: Thomas Nelson and Sons Ltd; 1998, at 295.

22. See note 19, Glover 1984, at 103.

23. See note 7, Savulescu, Perrson 2012, at 10.

24. See note 7, Savulescu, Perrson 2012, at 11.

25. Chan, S, Harris, J. Moral enhancement and prosocial behaviour. Journal of Medical Ethics 2011;37(3):130–1.Google Scholar

26. See note 17, Wittgenstein 1968, part IIxi, at 217. Because this is a translation, I have taken the liberty of improving on Elizabeth Anscombe’s grasp of English grammar.

27. Woman gives herself a caesarean. BBC News 2004 Apr 7; available at http://news.bbc.co.uk/1/hi/health/3606845.stm (last accessed 12 May 2013).

28. Testa, G, Harris, J. Ethics and synthetic gametes. Bioethics 2005;19(2):146–67.Google Scholar

29. See note 7, Savulescu, Perrson 2012, at 11.

30. Bolt, R. A Man for All Seasons. London: Bloomsbury; 1995, at 42–3.Google Scholar

31. See note 7, Savulescu, Perrson 2012, at 11.

32. See note 7, Savulescu, Perrson 2012, at 11.

33. See note 7, Savulescu, Perrson 2012, at 11.

34. See note 7, Savulescu, Perrson 2012, at 12.

35. See note 7, Savulescu, Perrson 2012, at 13.

36. See note 7, Savulescu, Perrson 2012, at 13.

37. Lord of Misrule. In: Encyclopaedia Britannica; available at http://www.britannica.com/EBchecked/topic/385345/Lord-of-Misrule (last accessed 5 Dec 2013).

38. Dworkin, R. Taking Rights Seriously. London: Duckworth; 1977, at 262–3.Google Scholar

39. Harris, J. Taking liberties with free fall. Journal of Medical Ethics 2013 Feb 19. doi:10.1136/medethics-2012-101092.Google ScholarHarris, J. Moral progress and moral enhancement. Bioethics 2012 June 19. doi:10.1111/j.1467-8519.2012.01965.x/full.Google ScholarHarris, J. What it’s like to be good. Cambridge Quarterly of Healthcare Ethics 2012;21(3):293–305.Google ScholarHarris, J. “Ethics is for bad guys”: Putting the moral into moral enhancement. Bioethics 2012 Feb 2. doi:10.1111/j.1467-8519.2011.01946.x/pdf.Google ScholarChan, S, Harris, J. Moral enhancement and prosocial behaviour. Journal of Medical Ethics 2011;37(3):130–1.Google Scholar