Abstract
Family disputes over the diagnosis of brain death have caused much controversy in the bioethics literature over the conceptual validity of the brain death standard. Given the tenuous status of brain death as death, it is pragmatically fruitful to reframe intractable debates about the metaphysical nature of brain death as metalinguistic disputes about its conceptual deployment. This new framework leaves the metaphysical debate open and brings into focus the social functions that are served by deploying the concept of brain death. In doing so, it highlights the epistemic injustice of medicolegal authorities that force people to uniformly accept brain death as a diagnosis of death based on normative considerations of institutional interests, such as saving hospital resources and organ supplies, rather than empirical evidence of brain death as death, which is insufficient at best and nonexistent at worst. In light of this injustice, I propose the rejection of the uniform standard of brain death in favor of a choice-based system that respects families’ individualized views of death.
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Notes
One might wonder if the circulatory criteria for death could also be perceived as promulgating conceptual injustice. Although the full conceptual analysis of and debate over circulatory death as death remains outside the scope of this paper, there is indeed tenuity in determining the ‘irreversible’ cessation of circulatory functions (e.g. does reperfusion of the heart after declaration of circulatory death for organ procurement count as the irreversible cessation of circulatory functions?) [38,39,40]. One could argue that the determination of circulatory death is subject to patients’ decisions to refuse chest compressions, extracorporeal membrane oxygenation (ECMO) and other normative reasons (often less related to ulterior institutional motives), thus making circulatory death a conceptual fiction. Regardless of the one’s views about circulatory death as fiction, circulatory death is widely accepted and less controversial than brain death, which has faced opposition from many families who have been wrongfully led to believe that their refusal to accept brain death is unscientific and medically untenable [3, 41,42,43]. The unique harms incurred by these families who have been forced to remove life-sustaining treatment from loved ones they believe were alive makes the application of conceptual injustice particular to the imposition of the brain death standard.
If there is no diagnostic distinction, one might argue in favor of defaulting to a circulatory criterion of death and abolishing the dead-donor rule, which means that the diagnosis of brain death would never have to come into play for families to consider organ donation. However, this criteria excludes the beliefs of families who do believe in brain death and organ donation after death, and who would be forced to accept the conceptual mistruth that they are donating the organs of their ‘living’ loved one whom doctors refuse to declare (brain) dead: a process that will be as equally absurd, offensive, and traumatic as it is for families who are gaslit into believing their permanently unconscious loved ones are dead. Thus, the purpose of choice in the determination of death is not just a practical-legal matter, but also a socio-ethical and conceptual matter about respecting patients’ and families’ decisions to mark closure and choose how certain ‘death-functions’ are triggered, whether they be based on circulatory death or brain death.
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Choi, W. The conceptual injustice of the brain death standard. Theor Med Bioeth (2024). https://doi.org/10.1007/s11017-024-09663-5
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DOI: https://doi.org/10.1007/s11017-024-09663-5