Abstract
Neuroethics is an interdisciplinary endeavor committed to promoting responsible innovation and ethical understanding in neuroscience and neurotechnology. As the field develops, closer examination will be needed concerning how neuroethics discourse could, either implicitly or explicitly, shape our brains and our minds, and ultimately, what it means to be human. Borrowing the notion of biopolitics from Michel Foucault, this chapter explores and critically examines the biopolitical dimension of neuroethics. In the first section, the concept of biopolitics is examined through the lens of Michel Foucault’s analysis with a particular focus on the politicization of science and technology. The second section outlines the key features of neuroethics and the main challenges of attempting to pinpoint the identity of the neuroethics community. The third section delineates some positive developments in establishing the field and in building a community of scholars and researchers interested in the ethical and social implications of advances in neuroscience. The fourth section provides a rationale as to why the neuroethics community has the moral obligation to scrutinize the socioeconomic motivations and political drives behind any research project to ensure both as much transparency as possible and state neutrality. The final section of the chapter discusses the challenges of establishing a dominant discourse in light of political and moral pluralism and suggests a potential approach (i.e., procedural ethics grounded on a deliberative democracy approach) to shape such discourse.
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Notes
- 1.
Of course, this challenge is not unique to neuroethics but applies to the entire applied ethics domain. For example, similar problems have been addressed by scholars within the fields of bioethics and medical ethics (Hellsten 2008; Tangwa 2004). In addition, the very idea of moral universalism is often disputed in moral philosophy by proponents of moral relativism. While taking a stance in the debate on moral universalism vs. moral relativism is beyond the scope of this chapter, it suffices to consider here that if universal moral norms were true, the lack of consensus about them within neuroethics would undermine its ability to provide indisputable moral guidance.
- 2.
The point here is not to discuss the desirability of a dominant neuroethics agenda. For further clarification on this issue, see sections 17.5 and 17.6 where we suggest a pluralistic approach: a procedural ethics grounded on a deliberative democracy framework.
- 3.
For example, the International Neuroethics Society (INS) describes its mission as “to promote the development and responsible application of neuroscience through interdisciplinary and international research, education, outreach and public engagement for the benefit of people of all nations, ethnicities, and cultures.” See: http://www.neuroethicssociety.org/history.
- 4.
The metaphor of the “guardian and mediator” should not be interpreted as a constituted body or force, like an Orwellian “ethics police,” but as a system of knowledge and expertise with a critical advisory function.
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Jotterand, F., Ienca, M. (2017). The Biopolitics of Neuroethics. In: Racine, E., Aspler, J. (eds) Debates About Neuroethics. Advances in Neuroethics. Springer, Cham. https://doi.org/10.1007/978-3-319-54651-3_17
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