It’s all the same: dead is dead

16 03 2009

Drill Babies, Drill’?

Ah, yes. Another stunning allegory from William Saletan. He’s just discovered that scientists find fetal tissue useful, and wonders why arguments in favor of human embryonic stem cell (hESC) research aren’t similarly applied to research on fetuses.

What he neglects is that federal guidelines on fetal research have long been in place (here’s the relevant statute, revised in 2005; see subpart B), as well as being subject to ethical and political skirmishes (regarding, for example, the admissibility of transplants of fetal material; cf. then-Secretary of HHS Sullivan’s rulings in the late 1980s).

So what’s new in what Saletan has to say? Not much.

I guess he’s going after the rhetoric: Those in favor of hESC research tend to argue for the urgency of such research: It’ll save lives! It’ll improve quality of life! We’ll learn so much more about human development. . . which will help us save lives and improve the quality of life!

If this is the case for hESC research, he wonders, why aren’t those in favor of research on fetuses making similar claims?

Well, in some cases, they have (I’ll have to dig out the cites), but these were arguments made years and decades ago. More to the point, perhaps, is precisely what Saletan both highlights and elides: Partisans in the hESC debate deploy rhetoric strategically (disassembling a blastocyst versus dismembering a human being), such that those who favor fetal research are likely not to want to trumpet a line of research which would create rhetorical openings to those opponents.

After all, many people distinguish between the status of an embryo and that of the fetus, such that most folks (if you trust poll data) don’t see embryo destruction as equivalent to dismemberment, while harvesting tissue from a fetus might seem, mm, grotesque.

Thus the reaction of Rod Dreher at Crunchy Con, who theorizes that fetal research will lead to the mining and cannibalization of babies.

As I point out in the comments to his initial post, however, I question the logic which links the harvesting of cadaveric fetal tissue to cannibalization—not least because he doesn’t consider how this situation is any different from the harvesting of adult cadaveric tissue for research and transplantation.

In other words, as grotesque as research on cadaveric fetal tissue may appear, it’s not clear to me that it is in kind any different from research on any other cadaver-derived tissue. The only difference is what led to the availability of that tissue: Abortion, in the first case, and death caused by accident or disease.

I have my own questions regarding transplantation and the pressures to donate (or create a market for)  tissues and organs, and generally think skepticism ought to be applied to any claims of Imminent Medical Breakthroughs! That said, I think that those who criticize fetal-tissue research exclusively are unwilling to allow that there could be any medical-social benefits from abortion.

They might truly be appalled by research on fetuses. I simply wonder why they are not similarly appalled by research on adults.





Get offa my cloud

6 12 2008

Getting bogged in the blog.

I have in mind a couple of pieces (about abortion, morality and politics) in which I lay out a comprehensive argument, with arrows running hither and yon, connecting outliers to the center, blah blah, so as to capture as fully as possible the phenomenon under investigation.

Hah.

Bit by bit, I know. Still, I used to be able to pull my thoughts together for more than a paragraph or two, so my current impatience-slash-laziness (hm, what is the connection between impatience and laziness? I’ll have to blog on that. . . .), both feeds that distraction and increases my sense that I should do. . . something.

Anyway, a coupla’ good pieces on abortion and conscience clauses from Slate:

Dahlia Lithwick notes that so-called conscience clauses only run one way, that is, those who oppose abortion (and anything contra-conceptual) may opt out of their fiduciary responsibilities to their patients any procedures or conversations related to these matters, but those who do provide abortions have to read from scripts with which they disagree and know to be medically misleadling.

And William Saletan has more on the obsfucations surrounding the morning-after pill, involving, unsurprisingly, the substitution of religious for medical definitions. My take? Hey, if you want to make a religious argument about the status of the embryo or fetus, go right ahead. But don’t misrepresent that position as the scientific or medical definition.

Shite. Now I’ll have to blog on the relationships between science, medicine, and morality. And, oh, hell, let’s throw in politics.

Okay, one last thing: the William Ayers op-ed in the New York Times, and Obama’s interactions with Ayers. There’s a lot that’s provocative in this piece, but I want to pull back and consider the larger question of conversations/arguments in the public square.

I gotta go to work, but I want to argue that it is precisely in public that one is able to meet or even consort with those with whom one disagrees, or even finds distasteful. (Remember, I’m an argue-and-eat-pie kinda gal.) I wouldn’t invite a fascist into my home, but I’d certainly talk with her outside of my house.

Shit, this could all get quite complicated quite quickly, and I really do have to go. Would it make sense to say that the public is a more a space of freedom and the home more a place of judgement or discernment?

Nah, I didn’t think so. More on this. Eventually.

Hah.