Hostname: page-component-586b7cd67f-rcrh6 Total loading time: 0 Render date: 2024-11-22T06:10:54.308Z Has data issue: false hasContentIssue false

Moral Enhancement as a Collective Action Problem

Published online by Cambridge University Press:  16 October 2018

Walter Glannon*
Affiliation:
University of Calgary

Abstract

In light of the magnitude of interpersonal harm and the risk of greater harm in the future, Ingmar Persson and Julian Savulescu have argued for pharmacological enhancement of moral behaviour. I discuss moral bioenhancement as a set of collective action problems. Psychotropic drugs or other forms of neuromodulation designed to enhance moral sensitivity would have to produce the same or similar effects in the brains of a majority of people. Also, a significant number of healthy subjects would have to participate in clinical trials testing the safety and efficacy of these drugs, which may expose them to unreasonable risk. Even if the drugs were safe and effective, a majority of people would have to co-operate in a moral enhancement programme for such a project to succeed. This goal would be thwarted if enough people opted out and decided not to enhance. To avoid this scenario, Persson and Savulescu argue that moral enhancement should be compulsory rather than voluntary. But the collective interest in harm reduction through compulsory enhancement would come at the cost of a loss of individual freedom. In general, there are many theoretical and practical reasons for scepticism about the concept and goal of moral enhancement.

Type
Papers
Copyright
Copyright © The Royal Institute of Philosophy and the contributors 2018 

Access options

Get access to the full version of this content by using one of the access options below. (Log in options will check for institutional or personal access. Content may require purchase if you do not have access.)

References

* I am grateful to the other participants in the University of Exeter conference on moral enhancement for discussion of these issues, and especially to Michael Hauskeller for very helpful comments on an earlier version of this essay.

1 Pfaff, Donald, The Altruistic Brain: How We Are Naturally Good (New York: Oxford University Press, 2015)Google Scholar.

2 Pinker, Steven, The Better Angels of Our Nature: Why Violence Has Declined (New York: Penguin, 2011), 182Google Scholar.

3 Pinker, The Better Angels of Our Nature, 183.  Second emphasis added.

4 Singer, Peter, ‘Famine, Affluence and Morality’, Philosophy & Public Affairs 1:3 (1972), 229243Google Scholar, and The Most Good You Can Do: How Effective Altruism is Changing Ideas About Living Ethically (New Haven: Yale University Press, 2015)Google Scholar.

5 Scanlon, T. M., Being Realistic About Reasons (Oxford: Oxford University Press, 2014)CrossRefGoogle Scholar.

6 Parfit, Derek, On What Matters, Volumes I and II (Oxford: Oxford University Press, 2011)Google Scholar.

7 Persson, Ingmar and Savulescu, Julian, Unfit for the Future: The Need for Moral Enhancement (Oxford: Oxford University Press, 2012), 2CrossRefGoogle Scholar.

8 Fischer, John Martin and Ravizza, Mark, Responsibility and Control: A Theory of Moral Responsibility (New York: Cambridge University Press, 1998), 6291CrossRefGoogle Scholar.

9 Kant, Immanuel, Groundwork of the Metaphysics of Morals (1785), trans. and ed. by Gregor, M. (New York: Cambridge University Press, 1998)CrossRefGoogle Scholar.

10 Mill, John Stuart, Utilitarianism and Other Essays (1863), ed. by Ryan, A. (London: Penguin, 1987)Google Scholar.

11 Douglas, Thomas, ‘Moral Enhancement’, Journal of Applied Philosophy 25:3 (2008), 228245CrossRefGoogle ScholarPubMed.

12 Douglas, ‘Moral Enhancement’, 231.

13 Douglas, ‘Moral Enhancement’, 231.

14 Douglas, Thomas, ‘Moral Enhancement via Direct Emotion Modulation: A Reply to Harris’, Bioethics 27:3 (2013), 160–168, at 162–163CrossRefGoogle ScholarPubMed.

15 Harris, John, How to Be Good: The Possibility of Moral Enhancement (Oxford: Oxford University Press, 2016), 115CrossRefGoogle Scholar.

16 Harris, How to Be Good, 125.

17 Harris, How to Be Good, 131.

18 Bechara, Antoine, Damasio, Hanna, and Damasio, Antonio, ‘Emotion, Decision-Making and the Orbitofrontal Cortex’, Cerebral Cortex 10:3 (2000), 295307CrossRefGoogle ScholarPubMed. See also Damasio, Antonio, Descartes’ Error: Emotion, Reason and the Human Brain (New York: Grosset/Putnam, 1994)Google Scholar, Decety, Jean, Michalska, Kalina, and Kinzler, Katherine, ‘The Contribution of Emotion and Cognition to Moral Sensitivity: A Neurodevelopmental Study’, Cerebral Cortex 22:1 (2012), 209220CrossRefGoogle ScholarPubMed, and Pessoa, Luiz, The Cognitive-Emotional Brain: From Interactions to Integration (Cambridge, MA: MIT Press, 2013), 107134CrossRefGoogle Scholar.

19 Blair, R. J. R., ‘Neurobiological Basis of Psychopathy’, British Journal of Psychiatry 182:5–7 (2003), 57CrossRefGoogle ScholarPubMed, and Blair, R. J. R., ‘Psychopathy: Cognitive and Neural Dysfunction’, Dialogues in Clinical Neuroscience 15:2 (2013), 181190Google Scholar. See also Glenn, Andre and Raine, Adrian, Psychopathy: An Introduction to Biological Findings and Their Implications (New York: New York University Press, 2014)CrossRefGoogle Scholar.

20 Decety, Jean and Cowell, Jason, ‘The Equivocal Relationship Between Morality and Empathy’, in Decety, Jean and Wheatley, Thalia (eds), The Moral Brain: A Multidisciplinary Perspective (Cambridge, MA: MIT Press, 2015), 297302, at 279CrossRefGoogle Scholar.

21 Decety and Cowell, ‘The Equivocal Relationship Between Morality and Empathy’, 284–285.

22 Decety and Cowell, ‘The Equivocal Relationship Between Morality and Empathy’, 283.

23 Glenn, Andrea, Raine, Adrian, and Schug, Robert, ‘The Neural Correlates of Moral Decision-Making in Psychopathy’, Molecular Psychiatry 14 (2009), 56CrossRefGoogle ScholarPubMed.

24 Crockett, Molly, Clark, Luke, Hauser, Marc, and Robbins, Trevor, ‘Serotonin Selectively Influences Moral Judgment and Behavior Through Effects on Harm Aversion’, Proceedings of the National Academy of Sciences 107:40 (2010), 1743317438CrossRefGoogle ScholarPubMed.

25 Crockett, Clark, Hauser, and Robbins, ‘Serotonin Selectively Influences Moral Judgment’, 17437.

26 Crockett, Molly, ‘Moral Bioenhancement: A Neuroscientific Perspective’, Journal of Medical Ethics 40:6 (2014), 370371, at 370CrossRefGoogle ScholarPubMed.  See also Crockett, Molly, ‘Morphing Morals: Neurochemical Modulations of Moral Judgment and Behavior’, and de Oliveira-Souza, Ricardo, Zahn, Roland, and Moll, Jorge, ‘The Neuropsychiatry of Moral Cognition and Social Conduct’, both in Liao, S. Matthew (ed.), Moral Brains: The Neuroscience of Morality (Oxford: Oxford University Press, 2016), 237–245, 203236Google Scholar.

27 Terbeck, Sylvia, Kahane, Guy, and McTavish, Sarah, ‘Propranolol Reduces Implicit Negative Racial Bias’, Psychopharmacology 222:3 (2012), 419424CrossRefGoogle ScholarPubMed.

28 Ross, Heather and Young, Larry, ‘Oxytocin and the Neural Mechanisms Regulating Social Cognition and Affiliative Behavior’, Frontiers in Neuroendocrinology 30:4 (2009), 534547CrossRefGoogle ScholarPubMed. See also, Bartz, Jennifer, Zaki, Jamil, Bolger, Niall, and Ochsner, Kevin, ‘Social Effects of Oxytocin in Humans: Context and Person Matter’, Trends in Cognitive Sciences 15:7 (2011), 301309Google ScholarPubMed, and Churchland, Patricia, Braintrust: What Neuroscience Tells us About Morality (Princeton: Princeton University Press, 2011), 6394Google Scholar.

29 Hurlemann, Rene and Scheele, Dirk, ‘Dissecting the Role of Oxytocin in the Formation and Loss of Social Relationships’, Biological Psychiatry 79:3 (2016), 185193CrossRefGoogle ScholarPubMed.

30 Bartels, Andreas, ‘Oxytocin and the Social Brain: Beware the Complexity’, Neuropsychopharmacology 37:8 (2012), 17951796CrossRefGoogle ScholarPubMed.

31 Among those who make this point are Agar, Nicholas, ‘A Question about Defining Moral Bioenhancement’, Journal of Medical Ethics 40:6 (2014), 369370CrossRefGoogle ScholarPubMed, and Wiseman, Harris, The Myth of the Moral Brain: The Limits of Moral Enhancement (Cambridge, MA: MIT Press, 2016)CrossRefGoogle Scholar.

32 Boyer, Edward and Shannon, Michael, ‘The Serotonin Syndrome’, New England Journal of Medicine 352:11 (2005), 11121120CrossRefGoogle ScholarPubMed.

33 Emanuel, Ezekiel, Grady, Christine, Crouch, Robert, Lie, Reidar, Miller, Franklin, and Wendler, David, The Oxford Textbook of Clinical Research Ethics (New York: Oxford University Press, 2008)Google Scholar.

34 Steven Hyman, ‘Psychiatric Drug Development: Diagnosing a Crisis,’ Cerebrum, April 2013: http://www.dana.org/Cerebrum/2-13/Psychiatric_Drug_Development_Diagnosing a Crisis/.

35 Fenton, Elizabeth, ‘The Perils of Failing to Enhance: A Response to Persson and Savulescu’, Journal of Medical Ethics 36:3 (2010), 148151, at 148CrossRefGoogle Scholar.

36 Foot, Philippa, ‘The Problem of Abortion and the Doctrine of the Double Effect’, in Foot, Virtues and Vices (Oxford: Oxford University Press, 2002), 1932CrossRefGoogle Scholar.  This problem has been discussed by many other philosophers, most notably Thomson, Judith Jarvis, ‘Killing, Letting Die and the Trolley Problem’, The Monist 59:2 (1976), 204217CrossRefGoogle ScholarPubMed, and Kamm, F. M., Thomson, Judith Jarvis, Hurka, Thomas, and Kagan, Shelly, The Trolley Problem Mysteries (New York: Oxford University Press, 2016)Google Scholar.

37 Greene, Joshua, Nystrom, Leigh, Engell, Andrew, Darley, John, and Cohen, Jonathan, ‘The Neural Bases of Cognitive Conflict and Control in Moral Judgment’, Neuron 44:2 (2004), 389400CrossRefGoogle ScholarPubMed; Greene, Joshua, ‘Why Are VMPFC Patients More Utilitarian? A Dual-Process Theory of Moral Judgment Explains’, Trends in Cognitive Sciences 11:8 (2007), 322333CrossRefGoogle ScholarPubMed; Koenigs, Michael, Young, Liane, Adolphs, Ralph, Tranel, Daniel, Cushman, Fiery, Hauser, Marc, and Damasio, Antonio, ‘Damage to the Prefrontal Cortex Increases Utilitarian Moral Judgments’, Nature 446:7138 (2007), 908911CrossRefGoogle Scholar; and Harenski, Carla, Antonenko, Olga, Shane, Matthew and Kiehl, Kent, ‘A Functional Imaging Investigation of Moral Deliberation and Moral Intuition’, NeuroImage 49:3 (2009), 27072716CrossRefGoogle ScholarPubMed.

38 Greene, ‘Why are VMPFC Patients More Utilitarian?’, and Koenigs, Young, Adolphs, Tranel, Cushman, Hauser, and Damasio, ‘Damage to the Prefrontal Cortex Increases Utilitarian Moral Judgments’.

39 For criticism of these experiments and what they presumably tell us about moral judgement, see Appiah, Kwame Anthony, Experiments in Ethics (Cambridge, MA: Harvard University Press, 2008)Google Scholar, Berker, Selim, ‘The Normative Insignificance of Neuroscience’, Philosophy & Public Affairs 37:4 (2009), 293325CrossRefGoogle Scholar, and Kamm, F. M., ‘Neuroscience and Moral Reasoning: A Note on Recent Research’, Philosophy & Public Affairs 37:4 (2009), 330345CrossRefGoogle Scholar.

40 Hobbes, Thomas, Leviathan, ed. by Oakeshott, M. (Oxford: Blackwell, 1987/1651)Google Scholar; Gauthier, David, Morals by Agreement (New York: Oxford University Press, 1986)Google Scholar; Scanlon, T. M., What We Owe to Each Other (Cambridge, MA: Harvard University Press, 1998)Google Scholar; and Harris, How to Be Good, 156–171.

41 Dawkins, Richard, The Selfish Gene, 30th Anniversary Edition (Oxford: Oxford University Press, 2006), 202233Google Scholar.

42 Dawkins, The Selfish Gene, 219.

43 Olson, Mancur, The Logic of Collective Action: Public Goods and the Theory of Groups (Cambridge, MA: Harvard University Press, 1965)Google Scholar.

44 Rees, Martin, Our Final Century (London: Arrow Books, 2004), 61Google Scholar.

45 Harris, How to Be Good, 112.

46 Harris, How to Be Good, 112.

47 Persson, and Savulescu, , ‘The Perils of Cognitive Enhancement and the Urgent Imperative to Enhance the Moral Character of Humanity’, Journal of Applied Philosophy 25:3 (2008), 162177, at 173CrossRefGoogle Scholar.  Also, Persson, and Savulescu, , ‘Moral Enhancement, Freedom and the God Machine’, The Monist 95:3 (2012), 399421Google Scholar, Unfit for the Future, and Getting Moral Enhancement Right: The Desirability of Moral Bioenhancement’, Bioethics 27:3 (2013), 124131CrossRefGoogle Scholar.

48 Dawkins, The Selfish Gene, 219, and Olson, The Logic of Collective Action.

49 Cf. Wiseman, The Myth of the Moral Brain, 8–9, 253ff.

50 Harris, John, ‘Scientific Research is a Moral Duty’, Journal of Medical Ethics 31:4 (2005), 242248CrossRefGoogle ScholarPubMed.

51 Harris, How to Be Good, 105.

52 Harris, How to Be Good, 92. Also, Harris, , ‘Moral Enhancement and Freedom’, Bioethics 25:2 (2011), 102111CrossRefGoogle ScholarPubMed, and Harris, , ‘Moral Progress and Moral Enhancement’, Bioethics 27:5 (2013), 285290CrossRefGoogle ScholarPubMed.  Cf. DeGrazia, David, ‘Moral Enhancement, Freedom and What We (Should) Value in Moral Behaviour’, Journal of Medical Ethics 40:6 (2014), 361368CrossRefGoogle ScholarPubMed.

53 For discussion, see Hauskeller, Michael, Better Humans? Understanding the Enhancement Project (Durham: Acumen, 2013), 3554Google Scholar, and Hauskeller, , ‘Is it Desirable to Be Able to Do the Undesirable? Moral Bioenhancement and the Little Alex Problem’, Cambridge Quarterly of Healthcare Ethics 26:3 (2017), 365376CrossRefGoogle Scholar.

54 Harris, How to Be Good, 94.

55 Harris, How to Be Good, 74–75.

56 Harris, How to Be Good, 74, 81.

57 Mill, John Stuart, On Liberty, ed. by Himmelfarb, G. (London: Penguin, 1974/1859), 119Google Scholar.

58 Mill, On Liberty, 119.

59 Buchanan, Allen, Better Than Human: The Promise and Perils of Enhancing Ourselves (New York: Oxford University Press, 2011), 170Google Scholar.  See also Wiseman, The Myth of the Moral Brain, 280.

60 Persson and Savulescu, Unfit for the Future, 2.

61 Persson and Savulescu, ‘The Perils of Cognitive Enhancement’, 175.

62 Harris, How to Be Good, 75.

63 Wiseman, The Myth of the Moral Brain, 79.

64 Wiseman, The Myth of the Moral Brain, 12. 129.

65 Wiseman, The Myth of the Moral Brain, 129.

66 On What Matters, Volume II, 618.  I do not take human existence as such to have intrinsic value.  What makes nuclear catastrophe and global warming harmful is not that they would extinguish the human species but that they would cause suffering in people who exist now and will exist in the future.