Community participation and representation in genetic studies: testing the application of fundamental ethical principles.

A. Brito
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Abstract

Recent advances in the Human Genome Project (HGP) and its promise for the betterment of human health has escalated public consciousness about the science of genetics as well as concern about possible misuse of information garnered from this field. However, it is important to emphasize that neither genetics nor its associated and undesirable ideology of eugenics is new. In fact, eugenics was well established by the close of the 19th century, most influenced by the interpretation of Mendel's famous breeding experiments. Foremost in these explications were the works of biologist Charles Davenport in the United States and the "Victorian polymath" Francis Galton. Basing his theories on Mendel's work, Davenport applied a reductionist approach to explain a wide variety "of human conditions and behaviors from mental retardation and epilepsy to alcoholism and poverty." Galton believed "that much human weakness and misery arose ineluctably from the germ line." This ideology, based largely on the over-simplification and misinterpretation of scientific information, persisted in much of Western culture and was firm in the minds of many scientists and non-scientists in the United States in the 1920s and 1930s. The philosophy reached its lowest point at the hands of the Third Reich, whose atrocities ultimately lead to the establishment of the Nuremberg Code in 1947, the moment generally regarded as marking the beginnings of modern bioethics. The Nuremberg Code is a set of ten principles designed to protect human research subjects by emphasizing consent of the subject and placing much of the responsibility on investigators. Its principles, particularly the first, "The voluntary consent of the human subjectis absolutely essential," set in motion the subsequent establishment of a series of international and United States guidelines and regulations primarily concerned with the protection of individual research subjects. It is this focus on the individual, not groups or populations, that challenges the application of existing regulations and their core ethical principles to genetic studies. This article focuses on the application of these regulations, their core ethical principles, and the challenges of applying them towards studies more likely to be concerned with populations than individuals.
基因研究中的社区参与和代表:检验基本伦理原则的应用。
人类基因组计划(HGP)的最新进展及其对改善人类健康的承诺提高了公众对遗传学科学的认识,以及对可能滥用该领域信息的担忧。然而,重要的是要强调遗传学及其相关的和不受欢迎的优生学思想都不是新的。事实上,优生学在19世纪末就已经建立起来了,主要是受孟德尔著名育种实验解释的影响。在这些解释中,最重要的是美国生物学家查尔斯·达文波特和“维多利亚时代的博学家”弗朗西斯·高尔顿的作品。达文波特以孟德尔的理论为基础,运用简化主义的方法来解释各种各样的“人类状况和行为,从智力迟钝、癫痫到酗酒和贫困”。高尔顿认为,“人类的许多弱点和痛苦都不可避免地来自生殖系。”这种主要基于对科学信息的过度简化和误解的意识形态,在西方文化中持续存在,并在20世纪20年代和30年代的美国许多科学家和非科学家的心中根深蒂固。这种哲学在第三帝国的统治下达到了最低点,其暴行最终导致了1947年《纽伦堡法典》(Nuremberg Code)的建立,这一时刻被普遍认为是现代生命伦理学的开端。《纽伦堡法典》包含十项原则,旨在通过强调受试者的同意和将大部分责任放在研究者身上来保护人类研究受试者。它的原则,尤其是第一条“人类受试者的自愿同意是绝对必要的”,推动了随后一系列国际和美国准则和法规的建立,这些准则和法规主要涉及保护个体研究受试者。正是这种对个人的关注,而不是对群体或群体的关注,对现有法规及其核心伦理原则在基因研究中的应用提出了挑战。本文重点关注这些法规的应用,它们的核心伦理原则,以及将它们应用于更可能与人群而不是个人有关的研究的挑战。
本文章由计算机程序翻译,如有差异,请以英文原文为准。
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