CONCLUSION
The dignity of the human being as a product of ethics, philosophy and fundamental rights is a wake-up call for a new bioethical and neuroethical approach, where the limits for the research and applications of the biological and genetic research, and the applications of the technological progress, may be kept under the supervision of international ethical bodies and authorities to prevent the misuse of this knowledge and abuse of the scientific and technological power.
Discussing the new field of neuroethics, or the ethics of the studies and research on the human brain, Professor Steven Hyman says:
While advances in many fields in the life sciences raise questions of ethics and policy, the brain has a special status: it is the organ of the mind and the substrate of all our thoughts, emotions and behavior. Issues raised by progress in brain research bring to the fore concerns about our identities, our sense of agency, and what may be our last bastion of privacy, our own thoughts. Such weighty issues deserve the focus created by the concept of neuroethics; the time for broad ethical discussions related to brain science is upon us.[35]
Bioethics and Biolaw are a multidisciplinary approach, where all fields of human knowledge need to come together to prevent an age where the individual would be under the control of the state’s scientific and technological entities, and all the centuries of the fight for a more just and egalitarian society would come under threat.
Researchers and scientists are not able to predict in advance all future misuse or even the abuse of their scientific discoveries. However, they can reflect on the implications of their work and take some basic procedures to prevent harmful or negative results on the application of such knowledge. It can be an aspiration to make all scientists and researchers reflect on the ethical, social, and legal consequences of their scientific work.
As an example, on February of 1975, many researchers who worked in leadership positions on the DNA recombination technology, the basic method of genetic engineering, joined together in the Asilomar Conference Center, in California, and declared a moratorium on their own research until some questions about the security and risks of their work could be properly discussed and answered.[36]
As Einstein said:
Try not to become a man of success, but a man of value. Look around at how people want to get more out of life than they put in. A man of value will give more than he receives. Be creative, but make sure that what you create is not a curse for mankind… Relativity applies to physics, not ethics.[37]
BIBLIOGRAPHY
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BUBBER, Martin. I and Thou. New York: Touchstone, 1996.
CHEN, J. Biolaw: Cracking the Code. Kansas Law Review, Vol. 56, No. 4, 2008
EINSTEIN, Albert. Ideas And Opinions. Broadway Books, 2010.
ELIAS, Norbert. The Society of Individuals. Jorge Zahar Ed., 1994.
FREITAS, Ana. Neuroethics, Spinoza and Levinas. Jus Law Journal, 2018.In: https://jus.com.br/artigos/69609/neuroethics-spinoza-and-levinas.
FREITAS, Ana. The Violent Brain: Neurobiology, Complexity and Ethics. Jus Law Journal, 2012. In: https://jus.com.br/artigos/23133/a-neurobiologia-da-violencia-complexidade-e-etica. 2
GRELY, Henry T. Knowing Sin. New York: Dana Press, 2002.
KEMP, Peter and RENDTORFF, Jacob Dahl. The Barcelona Declaration. Synthesis Philosophica 46 (2/2008) pp. (239–251).
LEVINAS, Emmanuel. Alterity and Transcendence. The Athlone Press: London., UK. 1999.
LEVINAS, Emmanuel. Ethics and Infinity. Lisbon: Edicoes 70. 1982.
SPINOZA, Baruch. Ethics. London: Penguin Books, 1996.
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Notas
[1] KEMP et all, 2008.
[2] KEMP et all. 2008.
[3] In: www.bioethics.msu.edu/what-is-bioethics
[4] FREITAS, 2018.
[5] www.ncbi
[6] CHEN, 2008.
[7] FREITAS, 2012, p.64.
[8] LEVINAS, 1982, pp 85-86
[9] FREITAS, 2012.
[10] Idem p. “Levinas’ ethics is the ethics of alterity, the infinite, the wholly other, the person we cannot apprehend in our thoughts and desires. He shows ethics as the infinite obligations and responsibilities of social life.
[11] LEVINAS, 1999.
[12] LEVINAS, p. ix.
[13] LEVINAS, 1999.
[14] SPINOZA, 1982.
[15] SPINOZA, 1926.
[16] SPINOZA, 1996.
[17] SPINOZA, 1982.
[18] SPINOZA, 1926.
[19] SPINOZA, 1926.
[20] SPINOZA, 1996.
[21] Adonai Echad.
[22] SPINOZA, 1926.
[23] BOBBIO, pp vii-viii.
[24] BOBBIO, p.12.
[25] Idem, p. xi
[26] Liberty, Equality and Fraternity.
[27] BOBBIO, p. xi
[28] Idem, p.12.
[29] Ibidem, p.61.
[30] BOBBIO, pp. 63-64
[31] BOBBIO p.67.
[32] Idem, p.69.
[33] EINSTEIN, 2010.
[34] Ibidem, p.69.
[35] FREITAS, 2012, p. 50.
[36] GRELY, 2002, p.7.
[37] EINSTEIN, 2010, p. 35.
