Moral and Social Philosophy (2) (MSP2)

1. Moral and Social Philosophy (2)(MSP2) Wednesday Lectures. Tutor: Howard Taylor. x4508 H.G.Taylor@hw.ac.uk Web page:FAITH AND THE MODERN WORLD http://www.howardtaylor.net

2. MSP 2 Wednesday Classes. Tutor: Rev Howard Taylor(University Chaplain) Also teaches here: • 1/3 of MSP 1, 1/3 of MSP 3. • ‘Philosophy of Science and Religion’ - (School of Management and Languages). • Takes Sunday Campus service. 11.30am Chaplaincy. Term time only. Previously: • Parish Minister in West of Scotland - 17 years. • Visiting lecturer `International Christian College’ a University in Shanghai. • Author of several small books/booklets. • 16 years in Malawi, Africa. • Minister. • Theology lecturer • African Language teacher. • Maths and Physics lecturer: University of Malawi. • Degrees from: Nottingham, Edinburgh and Aberdeen. • Married with three grown up sons and four grandsons and two granddaughters.

3. MSP2 (Wednesday Classes) Three main subjects: 1. Introduction to Human Bioethics. 2. Challenges to Morality: • Genetic Determinism and Sociobiology. • Logical Positivism 3. Can the concepts of `Human Rights and Equality’ be a basis for moral decisions?

4. The tutor does his best to be fair to all views - religious and non-religious. • However in the interests of honesty he will explain what he believes. • Although the tutor has his own religious convictions, the assessment of essays and tutorials will not be affected by a student's own different convictions. • Knowledge of the subject and good argument are all important for assessment. • Holding the same beliefs as, or different beliefs from, the tutor will not be relevant for module assessment.

5. An Introduction to some issues in Human Bioethics. Relevant to this discussion is the nature of the ‘soul’ or ‘self’. I discuss the self or soul’s nature and mystery in other modules - also in Power Point format. Briefly, those who favour giving science freedom to advance in genetic technology emphasise the potential huge medical benefits, and those opposed emphasise the sanctity of life at its earliest stage and fear the ‘slippery slope’ into eugenics (attempts to produce the perfect ‘race’ and the dangers of discrimination against the ‘imperfect’.) practised by the Nazis.

6. Embryonic Stem Cell Research. Abortion is not used to obtain these embryos. Only ‘no-use’ In Vitro Fertilisation (IVF) embryos are used for research. (They would otherwise be discarded.) Many ova are removed from the womb and fertilised. Only one or two are returned to the womb. The remainder are either discarded or available for experiments. However in October 2005 ways were found to change the embryo so it would not be viable and therefore could not grow into a human and so be another self. It would then be harvested for stem cells.Or secondly the one harvested could still be re-implanted - even though one stem cell had been removed and stored for future use. See article:Technical fixes may not solve Embryo Stem Cell ethical problems. By Donald Bruce.

7. What is IVF? Use of artificial techniques to join an ovum with sperm outside (in vitro) woman's body to help infertile couples to have a children of their own. The basic technique of IVF involves removing ova from a woman's ovaries, fertilising them in the laboratory, and then inserting them into her uterus. The first ‘test-tube baby’, Mary Louise Brown, was born in England in 1978.

8. Human Reproduction and differentiation. Male sperm and female ovum combine to form new embryo. The nucleus of this new embryo is a new DNA code which is derived from both mother and father. For the first 14 days this embryo divides and multiplies but is not a miniature human being. It is more like a ‘recipe’. Each cell has the same DNA code. Each cell has the potential to form any part of the body. At 14 days, the cells ‘differentiate’. Different parts of the code in each cell are switched off and so each cell now ‘knows’ what part of the body it is to form. What differentiates a skin cell (say) from a heart cell (say) is the parts of the code that are switched off. At this stage of ‘differentiation’ (a great mystery) we have the beginnings of a human being in miniature.

9. Reproductive Cloning - not used for humans yet. A cell is removed from the skin (say) of a mature person and its DNA is put in the nucleus of a new cell(the cell’s own DNA nucleus having been removed.) An electric current or chemical is used to fuse the new nucleus with the egg which is ‘tricked’ into accepting it. This mature differentiated skin DNA then undifferentiates (how this happens is a mystery). New egg is put in the womb. So now we have an egg with a DNA derived not from a loving relation between male and female but from one person’s skin (say).This is theethical problem of reproductive cloning. Baby will be a clone or twin of the life that gave cells ofskin. This process was used to produce ‘Dolly’ the sheep - which died early of old age related illnesses. Reproductive cloning of humans is dangerous and illegal.

10. Therapeutic Cloning. (Legal in UK but each case needs special permission) Same procedure as above - but the new cell is only allowed to divide and grow up to 14 days - ie still in a pre-differentiated state. In the 14 days stem cells are ‘harvested’ and cultured. Being undifferentiated, they can be used indefinitely as(1) a source of tissue for any part of the donor’s bodyor(2) for researching causes of, and cures for, diseases. The stem cells have the same DNA code as the donor and therefore there is no danger of rejection of the implanted tissue. These stem cells are not embryos - detached from the embryo’s outer layer, they have no potential to grow into babies. For 14 days the embryo, before being killed, is a source of stem cells.

11. Hybrid Embryos (Animal and human) are in more use animal cells implanted with human DNA. These are in potentially more plentiful supply than human cells. • See handout: Hybrid.doc

12. Ethical issues with therapeutic cloning involve: (1) enormous health benefits to be gained. (2) the status of this undifferentiated embryo - soon to be discarded. Is ithuman?;deserving of some respect but not as a ‘human’?; deserving no respect? Those who deny that it is human say that the pre-differentiated embryo can still be induced to form twins - so it is not one ‘self’. Opponents say there is no need to use an artificially produced embryos to get stem cells. They are present in the blood and bone marrow of an adult. Response: ‘yes’ but the embryonic stem cells are more flexible and easier to work with. Potential results from embryonic stem cells are greater than stem cells taken from mature bone marrow.

13. Embryo and Genetic Screening. Should parents know in advance of any potential or certain genetic disease in their unborn baby? A childhood disease, or for example, late onset Huntingdon's or Alzheimer's. Would you like to know about your future? If you were told you had a genetic disease should you have children? If you already have children should you tell them? Should your insurance company have the right to know? What about information on government data bases and identity cards?

14. Embryo Screening and Abortion. At present abortion for a diagnosed serious disease is allowed up to birth. What counts as serious? Slippery slope. Cleft pallet. What about people with genetic defects we know? Should they have been killed in the womb? Jessica.

16. PGD: Pre-implantation genetic diagnosis. Diagnosis of genetic diseases in the embryo before it is implanted back into the womb. PND: Pre Natal Diagnosis. Diagnosis of potential genetic diseases before birth through extracting fluid from the mother’s womb. This may lead to advice re possible abortion.

17. PGD is a technique that has been used in the UK for a number of years. Since the introduction of PGD thousands of children world wide have been born free from life-threatening conditions, such as cystic fibrosis or haemophilia, which otherwise would have severely threatened the quality of life. (Suzi Leather, Chair, Human Fertilisation and Embryology Authority - HFEA. November 2005) My comment. Actually the embryos showing signs of disease have not been cured but killed. Then a new one (another physical being) has been born free from that disease.

18. Saviour Siblings. (28th April 2005 - Law Lord’s back couple’s plea to create designer baby to cure son.) Parents have a sick or dying child. A tissue match from a compatible child might cure him/her. Several eggs taken from mother’s womb (some may have been left over from previous IVF) and a match is sought and found. The match must be compatible but not contain the defective gene of the sick child. The other eggs are discarded. Will the new child feel it was chosen just for its ‘spare parts’? Will it be happy or unhappy that it was born to save another, rather than born only for the normal reasons? Is the new child there as a commodity? Surely its own attitude of self-giving or resentment will determine the answer as to how it develops as a human being.

19. Designer babies - a Post-Human Future? If embryos can be selected for qualities that could help a sibling, what about other qualities such as: Gender, intelligence, height, athletic ability? What about future science removing some of our feelings, e.g.: phobias, guilt feelings, feelings of horror at genetic engineering, revulsion that we are no longer human? The powerful could engineer happy and content slaves who do not regret the loss of an earlier humanity. Possibilities like these are taken very seriously by some academics especially Dr. Nick Bostrom of Oxford Uni who favours a post human future as long as the science is guided morally. (I asked him: Who guides the morality?)Other big names in this ‘transhumanism’ are Lee Silver, Joseph Fletcher, Linus Pauling, and James Rachels).See also: Couples may get chance to design the 'ideal' IVF baby.

20. A Christian Perspective. Should humans play God? All medical techniques involve interference with the course of a decaying physical nature.Maybe (being in the image of God) we are meant to be creative? However God, in creating creatures in His image for love and fellowship did not clone Himself! Christian theology cannot give all the answers to the difficult ethical questions. However we can say certain things about our humanity. Image of God. Relationship. Reproduction should be from a loving committed relationship between a man and woman.

21. A Christian Perspective continued. Our humanity is not an accident. It is God’s purpose that we be human not post-human. The image of God is best seen in Christ who is ‘the Image of the Invisible God’.(Colossians 1:15) Christ’s identity with us goes back to his conception in the womb of Mary. John the Baptist was ‘filled with the Spirit, even from his mother's womb.’ (Luke 1:15).

22. A Christian Perspective Continued. A few verses from Psalm 139. For you formed my inward parts; you knitted me together in my mother's womb. I praise you, for I am fearfully and wonderfully made. Wonderful are your works; my soul knows it very well. My frame was not hidden from you, when I was being made in secret, intricately woven in the depths of the earth. Your eyes saw my unformed substance. It is the exposition of these great facts of theology that should enable doctors and geneticists to have the perspective they need to make the ethical judgements they face. Christian theology cannot determine all that is right and wrong in biotechnology but it can give the basis needed to make difficult decisions.

23. What about Genetic engineering and human identity? See handouts: • A Godless world finds identity in biology. (Times 20th January 2004). • We should fear the disturbing future where man becomes superman. (Times 12th October 2004) We briefly refer to the book: ‘Our Posthuman Future’ by Francis Fukuyama. The book’s subject is the biotechnology revolution - its promises and dangers. With developing techniques for genetic engineering and perhaps designer babies, we face the questions: • What is it to be human? • How do we differentiate between right and wrong?

24. Fukuyama considers the following approaches to the answers: a. religion (we learn from God our true nature), b. natural law (what we discern from nature), c. positivism (customs and rules of society - made by us). He dismisses positivism, skirts round religionand so chooses natural law.

25. Francis Fukuyama’s ‘Our Posthuman Future’ continued. From nature Fukuyama believes we can discern a ‘factor X’ that uniquely is the essence of humanity: It consists of a combination of: language, emotions, and the ability for abstract reasoning. He concludes that any biotechnology must not interfere with these characteristics of our species. If they do they will have produced a ‘non-human’ being. Even if he is right that these qualities do constitute true humanity, he does not say why they should be valued.Why should humanity be valued? As philosophers since Hume realised one cannot get an ‘ought’ from an ‘is’ or ‘are’. The statement: ‘This is what peopleoughtto be’does not follow from the statement: ‘this is what peopleare’.

26. Watch DVD on Biotechnology.

27. Challenges to Morality.1. Scientism and Genetic Determinism. • Read Handout entitled: `What is Scientism?’ • Especially note the consequences for moral thinking which come from the quotations from Bertrand Russell and the Los Angeles judge. • Our question is not: `Do Genes affect our behaviour?’ - Of course they do! The question is rather: `Could genes and other physical factors provide the complete explanation of why we behave as we do or is there, in addition, genuine free will?

28. Read Handout: `Moral credit where it is due’by Janet Daley in the Daily Telegraph. • If genes entirely determine our bad behaviour, do they also determine: • our good behaviour? • our opinions about the difference between good & bad? • (How could we tell that my genes produce better behaviour than your genes? What standard could we use to determine what `better’ means?) • the decisions that law makers make? • the decisions law enforcers make about other people?

29. Sociobiology. • A fairly new theory, defined by Edward O. Wilson (one of its main proponents) as the systematic study of the biological basis of all social behaviour.(Sociobiology: the New Synthesis, 1975 page 3.) It states that genetics and evolution are the main factors responsible, not only our existence, but also for our behaviour and sense of right and wrong. • In his book Consilience Wilson expounds this. • See my critical review (published in the journal: Philosophia Christi). The review is also on my web pages. • Sometimes supporters of Sociobiology say we actually exist for the benefit and propagation of our genes. • (E.g.: Richard Dawkins’ book: The Selfish Gene and quotations from Dawkins and Wilson - next slide.)

30. We are machines built by DNA whose purpose is to make more copies of the same DNA … Flowers are for the same thing as everything else in the living kingdoms, for spreading ‘copy me’ programmes about, written in DNA language. This is EXACTLY what we are for. We are machines for propagating DNA, and the propagation of DNA is a self sustaining process. It is every living objects’ sole reason for living.(Richard Dawkins: ‘The Ultraviolet Garden’, Royal Institution Christmas Lecture No. 4, 1991) The individual organism is only the vehicle (of genes), part of an elaborate device to preserve and spread them with the least possible biochemical perturbation .. The organism is only DNA’s way of making more DNA.(E. O. Wilson, Sociobiology: The New Synthesis, Harvard University Press, 1975, p. 3.) (I owe these quotations to Denis Alexander’s ‘Rebuilding the Matrix’ p. 274) See handout ‘A New Religion’ by David Stove.

31. Critics say Sociobiology: • threatens our motivation to change the world for the better. • turns genes into new kinds of ‘gods’ for whose purpose we live! • A long article, available on request, is: • Against Sociobiology - by Tom Bethell (Senior Editor of the American Spectator)

32. Read handout: ALL IN THE GENES ? by physics professor Russell Stannard. • The theory of evolution and survival of the fittest possibly could be used to explain some forms of altruism - in humans and animals. • However there are other kinds of altruism that could not have come from `survival of the fittest.’ • How can the altruism, that has no physical survival value, be explained? • My question: • Suppose our sense of morality could, one day, be explained completely by our biological make up, does that mean that there is no such thing as intrinsic good and intrinsic evil, so that cruelty (say) is not in itself evil - its just that we don’t like it?

33. Before we move on to consider Positivism we consider some words of Bertrand Russell in his Introduction to his History of Western Philosophy.

34. All definite knowledge belongs to science; all dogma as to what surpasses definite knowledge belongs to theology. But between theology and science there is a No Man's Land, .. this No Man's Land is philosophy. Almost all the questions of most interest to speculative minds are such as science cannot answer, and the confident answers of theologians no longer seem convincing .... …(The questions are:)Is the world divided into mind and matter, and, if so what is mind and what is matter?Is mind subject to matter, or is it possessed of independent powers?Has the universe any unity or purpose? Is it evolving towards some goal?Are there really laws of nature, or do we believe in them only because of our innate love of order?Is man what he seems to the astronomer, a tiny lump of impure carbon and water impotently crawling on a small unimportant planet? Or is he what he appears to Hamlet? Is he perhaps both at once?Is there a way of living that is noble and another that is base, or are all ways of living merely futile?If there is a way of living that is noble. In what does it consist, and how shall we achieve it?Must the good be eternal in order to deserve to be valued, or is it worth seeking even if the universe is inexorably moving towards death? … To such questions no answer can be found in the laboratory. …. The studying of these questions, if not the answering of them, is the business of philosophy.

35. A further look at Bertrand Russell’s questions that he says cannot be answered from science. (1) Questions in blue raise fundamental mysteries. • Is the world divided into mind and matter, or are mind and physical brain identical? • If the mind is not merely physical matter, what is it? • And what is physical matter? (Quantum mechanics and String theory expose the inherent mystery)

36. A further look at Bertrand Russell’s questions that he says cannot be answered from science. (2) • Does nature have a purpose? • If there is a purpose, can this purpose be understood from within nature or does it imply a transcendent reality for which it exists? • Do good and evil exist as objective realities or are they just the product of the way we, as individuals or societies, have developed? • For example: • Is cruelty to children evil in itself (intrinsically evil) or is it just that we don’t like it? • Are courage and kindness good in themselves (intrinsically good), or is it just that we like them?

37. Here is a statement attributed to Russell: • "Whatever knowledge is attainable must be obtainable by scientific method. What science cannot discover mankind cannot know". • Think about that statement. • Why is it illegitimate to make such a statement? • Here is the answer: • The statement itself cannot be proved from science. • Therefore, if it is true we can't know that it is true! • In other words it refutes itself.

38. Challenges to Morality.2. Logical Positivism First what is meant by ‘Positivism’? Francis Bacon (17th C) and Comte (19th C) • We should not ask metaphysical questions re First Causes, etc • The original `matter’ from which the universe is formed is inexplicable. • We will never find an explanation for its existence. • We should assume that the ultimate matter of the universe is `positive’ ie: • Its origin and purpose are not susceptible to philosophy and reason so the universe must simply be accepted and scientifically examined as it is.

39. The mystery of existence and Positivism. • Metaphysical enquiries asking such questions as `Why is there matter and energy? or What is the purpose of it all? are beyond us, • Therefore we should only think about what science can reveal by experiment.. • If God exists why does He exist? Was He created? • Whether or not God exists we are face to face with the mystery:Why does anything exist at all?

40. Positivism says: Don’t Even bother to ask. These things are beyond us. Just accept things as they are and let science get on with its job. However can we really avoid these questions that science cannot answer? Scientists and philosophers can’t help thinking about these things: Stephen Hawking:`Why does the universe go to all the bother of existing?’ JJC Smart (atheist philosopher): Why should anything exist at all? - it is for me a matter of the deepest awe.

41. The most beautiful and deepest experience a man can have is the sense of the mysterious. It is the underlying principle of religion as well as of all serious endeavour in art and in science.... He who never had this experience seems to me, if not dead, then at least blind. The sense that behind anything that can be experienced there is a something that our mind cannot grasp and whose beauty and sublimity reaches us only indirectly and as feeble reflection, this is religiousness. In this sense I am religious. To me it suffices to wonder at these secrets and to attempt humbly to grasp with my mind a mere image of the lofty structure of all that there is. Albert Einstein (Speech to the German League of Human Rights (Berlin 1932).

42. Also in our lead up to Logical Positivism we mention David Hume. (18th Century) • Only two forms of knowledge: • Knowledge from Logic/Mathematics • Knowledge from Sense Experience eg scientific experiment. • Everything else meaningless.

43. Early 20th Century: Vienna Circle and British Atheist philosopher A.J. Ayer (author of the book Language Truth and Logic). revived and developed Hume’s views. Logical Positivism (a form of atheism) was the result. It is based on its Verification Principle which says that: If we cannot imagine an experiment to verify or falsify a statement then that statement is meaningless.

44. Logical Positivism continued • From the Verification Principle it follows that: • Statements about morality are not false they are meaningless. • The statement: ‘Stealing is morally wrong’ has no objective meaning - it is just an expression of how I feel. • This leads to:

45. Emotivism: Moral propositions are really expressions of one's own likes and dislikes. `X is right' only reveals something about the person who utters the statement - the state of his emotions - he approves of X. ‘X is right’ is a claim about the psychology of the speaker not about the real moral value of X.

46. Logical Positivism continued • `The jug is red', or `The door squeaks or `the pig is smelly' or `the man is clever', - all these statements can be verified or falsified by experiment and therefore have meaning. • `The painting is good' cannot be verified or falsified by experiment, neither can `Stealing is evil' • Therefore both are meaningless statements.

47. Problems with Logical Positivism. • Does this verification principle make sense? • If an insane person feels right about committing a murder does that mean that there was nothing wrong with it? • Or if someone committed a murder so that no one knew there had been a murder so that the only person to have any feeling about the murder was the murderer himself - does that mean that there was nothing wrong with the murder?

48. Logical Positivism concluded. • The main problem with Logical Positivism: • It refutes itself. • The Verification Principle itself cannot be verified or falsified by scientific experiment. • Therefore if it is true it is meaningless - which is nonsense. • Thus almost all philosophers now recognise that Logical Positivism (which had a major influence on 20th C philosophy) cannot be right. • Even A. J. Ayer himself came to realise that.

49. Can the concepts of • Human Rights • and Equality be the foundations upon which a just and moral society is built?=============== But first we consider the traditional view of the ultimate source of justice and morality and how it relates to a nation’s laws.

50. Traditional view of a nation’s source of its sense of justice and the right ordering of society: Goodness is the character of God shown, not primarily in a list of rules, but in His deeply personal dealings with us. • For a Christian the Bible is the account of this. • For a Christian this goodness is focussed in the Person of Christ in whom God comes face to face with us.