Genetic health and eugenics precedents: a voice of caution.

L. Palmer
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引用次数: 2

Abstract

The growing tendency to provide genetic explanations for disease means our contemporary concept of biological health includes not only the concept of absence of disease processes, but also the idea of an individual's risk of disease or death. A genetic definition of health incorporates the concept of the absence of the risk of illness processes in those to whom we are genetically related. The concept of genetic disease thus always involves a social unit: the family, a couple contemplating having children, or an ethnic or geographically defined group. The ethical and legal risks inherent when using concepts of genetic disease or genetic health in social decision making are captured by the term "eugenics," the idea that certain individuals are genetically too risky for society to tolerate. Our culture has a long history of eugenic practices and genocides, unrecognized by cultural, social, and legal institutions as such until long after the practices had taken place. The Nazi experiments on concentration camp inmates and the Tuskegee Study of Untreated Syphilis in the Negro Male have been cited in the bioethics literature as eugenic precedents modern legal institutions should avoid. In a recent public health research case involving lead abatement in a poor and mostly minority neighborhoods, Grimes v. Kennedy Krieger Institute, the court made reference to both the Nazi experiments and Tuskegee in holding that a biomedical research institution could potentially be liable for a flawed consent process. While agreeing with the court's result, this article proposes that neither Tuskegee nor the Nazi cases provide a theory of liability when socially defined groups are questioning either disease management or research. Courts must deal with the reality of genetic health being defined in social terms such as "race," despite current disclaimers from scientists that race has no genetic significance. Courts should use liability doctrines to optimize the risks and benefits of growth in genetic knowledge from the perspective of public health rather than the individualized perspectives of medicine.
遗传健康和优生学的先例:一个谨慎的声音。
为疾病提供遗传解释的趋势日益增长,这意味着我们当代的生物健康概念不仅包括疾病过程缺失的概念,还包括个人患病或死亡风险的概念。健康的遗传定义包含了与我们有遗传关系的人没有患病风险的概念。因此,遗传病的概念总是涉及一个社会单位:家庭、考虑要孩子的夫妇或一个种族或地理上确定的群体。在社会决策中使用遗传疾病或遗传健康的概念所固有的伦理和法律风险被“优生学”一词所捕捉,优生学指的是某些个体在基因上风险太大,社会无法容忍。我们的文化有着悠久的优生实践和种族灭绝的历史,直到这些实践发生很久之后,才被文化、社会和法律机构所承认。纳粹对集中营囚犯的实验和塔斯基吉对黑人男性未经治疗的梅毒的研究在生物伦理学文献中被引用为现代法律机构应该避免的优生先例。在最近的一起公共卫生研究案件中,格莱姆斯诉肯尼迪克里格研究所(Grimes v. Kennedy Krieger Institute)涉及在一个贫穷且以少数族裔为主的社区减少铅的做法,法院参考了纳粹实验和塔斯基吉的案例,认为生物医学研究机构可能对有缺陷的同意程序负有责任。虽然同意法院的结果,但这篇文章提出,当社会界定的群体质疑疾病管理或研究时,塔斯基吉和纳粹案件都没有提供责任理论。法院必须处理基因健康被定义为“种族”等社会术语的现实,尽管目前科学家们否认种族没有遗传意义。法院应利用责任原则,从公共卫生的角度,而不是从医学的个人角度,优化遗传知识增长的风险和利益。
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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