A friend of mine (John Cole) recently alerted me to this Charles Krauthammer piece on stem cells, which has a lot of "interesting" information from a bioethicist on the ethics of using human embryos for scientific experimentation. What was most "interesting" to me, in reading this article, was the line that Krauthammer attempted to draw between experimenting on human embryos already in existence, and creating new embryos specifically for the purpose of experimentation:
It is a good idea to expand federal funding of embryonic stem cell research. It is a bad idea to do that without prohibiting research that uses embryos created specifically to be used in research and destroyed.
Perhaps, in my own sheltered existence in which I am not a noted bioethicist as Krauthammer is, I am simply unable to see why such a distinction factually exists, or why one is less monstrous than the other.
On the other hand, it could be because the distinction is not valid at all, except as a salve to the conscience of one who has determined beforehand that he will do monstrous things, whatever the ethical consequences.
The real threat to our humanity is the creation of new human life willfully for the sole purpose of making it the means to someone else's end -- dissecting it for its parts the way we would dissect something with no more moral standing than a mollusk or paramecium. The real Brave New World looming before us is the rise of the industry of human manufacture, where human embryos are created not to produce children -- the purpose of IVF clinics -- but for spare body parts.
Krauthammer and I agree about halfway on this point. I agree that it's a threat to our humanity that we take these embryos and dissect them for their parts - that we accord them no more moral standing than a mollusk or paramecium. Where we disagree is at the line Krauthammer draws in which the dissection of embryos for their parts, in which they are accorded mo more moral standing than a mollusk, is okay if the embryo has not been created specifically for that purpose.
In this article, Krauthammer continually seeks to draw this line without ever explaining why there is a difference between the two - and if there is a difference, why it should be considered as important:
Both in my writings and as a member of the President's Council on Bioethics, I have advocated this dual policy: Expand federal funding of stem cell research by using discarded embryos, but couple that with a firm national ban on creating human embryos for any purpose other than the birth of a human baby. We finally have a chance to enact this grand compromise -- but only if a majority of senators insist that the welcome expansion provided in the Castle-DeGette bill, which will yield a near endless supply of embryonic stem cells, cannot take place unless the door is firmly closed now, while we still have the chance, on the manufacture of human embryos for research and destruction.
Why, Charles? Why does this matter? Is the dissection of an unwanted child, a ward of the state, more ethical than the dissection of a child whose parents conceived him for the purpose of scientific experimentation? Would Mengele have been excused for his monostrosity, so long as he did not specicially breed Jews to experiment on them?
I frankly have more respect for those who frankly admit that they don't think that the embryo has any more moral standing than the mollusk, or a cancerous tumor, and are in favor of unrestricted experimentation upon them on that basis. What Krauthammer is attempting to do here is to preserve the essential human value of embryos, while at the same time supporting their dissection for the sake of "science." But he seeks to speak as a sage voice of moderation by claiming the "moral high ground," and sanctimoniously declaring, "But only under certain circumstances!"
Krauthammer's piece, which seeks to walk a fine ethical line, manages to completely dodge the central question when it comes to the destruction of embryos for scientific experimentation: Are the embryos human? If they are human, then it is monstrous to kill them for scientific experimentation under any circumstances, regardless of how they came into existence. If they are not, and their destruction can help us as a species, then we are obligated to engage in this experimentation.
Krauthammer, like so many others, is attempting to draw a false line in which this monstrous practice is okay in certain situations. In so doing, he has painted himself as the worst kind of ethicist, the man who recognizes that a thing is monstrous, but advocates doing that thing anyway.
I'll pass on wondering about the number of angels dancing on the head of this pin, and hold my position clear. Let us hope that Bush does the same.