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Taylor C., Dell'Oro R. (eds.): Health and Human Flourishing. Religion, Medicine and Moral Antropology

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Med Health Ca:r and Philos

DOI 10. 1007/si 101 9-008-91 33-3

Q

open1rs*ess

Short

literature

notices

@ The Author(s) 2008

Harri.s,

J.: 2W7,

Enkancing Evolatictn: The

Ethicai

Case

for

Makirtg Better People. Princeton: Princetoe University

Press.

260

pages.

1SBN

978-06911

12W43.

Price:

26.99^

John

Flarris' new

book

"Enhancing

Evolution"

is

pro-voking

and thought'provoking since

it

makes

an

"ethical

case for making beiter people" (iritended as an eihical, not

a policy proposal).

lt

is provoking since

it

deals

with

two hotly debated ethical problems: the question

of

enhanciag

human beings and the moral status

of

the human embryo,

and

it

deals

with

these

problems

in

a

clear

language

attacking

a lot of

deeply rooted

moral

intuitions

surrounding human nature or the value of the given. Harris'

claims must be provocative since he claims that enhancing

p€rsons

is

a

moral

dus

because enhancing

a

life

of

a

perscn {or the person

itself-Harris

does not make a clear

distinction here)

me*ns

making

&at

life

better

for

that

persoa herself. And

it

is a moral

dtty,

at least prima facie,

to enable persons to lead better §ves" Although Harris does

not

discuss

hie own

meta-ethicai stance

in

detail,

it

is

obvious that he does not accept deontological argustents as

sound moral arguments. Thus he attacks philosopbers

like

Michael

Sandel

or

Jiirgen

Habermas

criticising

tleir

arguments as inconclusive

or

unclear and not universally

accessible (the reader must get the impression that

in

this

book

oniy

the meta-ethical staace

of

Harris is accepted as

universally acceptable).

As

a

liberal, Harris

accepts that other persons (among

them

prominert

philosophers

like

George Annas, John

Finnis

or

l,eon

Kass,

to

mention

a

few)

will

reject

enhancement

for

themselves,

but

reftises

to

accept that

these thinkers want to prescribe what other persons should

be allowed

to

do on the basis

of raiionaliy

not justif,able

premises.

Relying

on

human

nature

is,

according

to

Harris,

no

piausible basis

for

making

enhancement

unethical.

On

the

one hand, evolution

is

a

process

wherein each

stage

of

development

is

contingent

and

subject to random change.

On

the other hand evolution's

results can,

if

enhancement is possibie at ail, be enhanced.

Since

making

p€rsons'

lives a

better

life for

them

is

a

moral duty,

enhancing

evolution

is

ethically

mandatory

and the evolutionary given human nature is

of

no intrinsic

vaiue^

Moreover, since evolution

itseif

will

not

shrink

from

overcomitrg obstacles, theu preserving human nafure

cailnot be

moraily

mandatory.

For

sure, some

of

the

arguments

in

this book

are not

elaborated

carefully

enough.

For

example,

Haris

rejects

potentiality-based arguments presupposing

a

notion of

potentiality

which would

make

this

norion

useless

for

science,

too (cf. ?p. 97 and

166

ff.).

lf I

am

right

in

assumiag

that biolcgy

csrnot do without

a

notion of

potentiality,

this

result

is

unwelcome

and

I

cannot see

how

Harris

ca:n

avoid

this

without

weakening

his

objections against

using the notion

of

potenfiality

in

biomedical

ethics.

But Harris'

plea

for

enhancement is

not

only

provoking.

lt

is really

thought-provoking since

it

dem.onstrates

how

deep

the

philosophical

issues are

and

that we have

to

address

them

if

we

warrt

to

make

explicit

all

the

metaphysical, meta-ethical

and

ethical

premises

all

participants

in

the

debate

rely

on.

But

without zuch

philosophical

reflection

a

serious

and

fruitful

discussion

wili

not be

possible.

lt

is

among the

merits

of

this

extraordinarily

well

written

book

to

make

this

visible.

Michael Quante

Cologrw, Germany

(2)

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