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Former Wired contributing editor Brian Alexander’s
well-written and thoroughly documented book, Rapture: How Biotech Became
the New Religion, traces the history of the biotech revolution. The dust
jacket promises "a raucous tour" of the biotech field, and some readers may
find the author irreverent to the point of irrelevance. A wholesale
dismissal of Alexander’s book, however, is not as beneficial as an
examination of his assertions.
Alexander asserts that biotechnologies such as cloning, stem cell research,
genetic engineering, and molecular nanotechnology will usher in a new age of
human existence. In this new age, diseases will be eliminated and aging will
be halted—humans will attain immortality. The promise of immortality makes
biotechnology a religion holding forth an emotional "rapture" for our
species.
Indeed, emotion runs strong in Alexander’s book. Individuals who point out
ethical difficulties with biotechnologies are referred to as "luddites" or "bioluddites."
The term Luddite originated in nineteenth-century England where
followers of Ned Lud destroyed newly invented machines that threatened their
livelihood. Similarly, bioluddites are people who stand in the way of
biotechnological progress.
The real hero of the book is William A. Haseldine. At the age of nine,
Haseldine watched his mother take her own life because of mental illness.
Haseldine determined that he would become a doctor so that he could prevent
others from the same grave suffering. In college, it became apparent to him
that he could have more influence as a medical researcher. Ultimately he
found that by financing many researchers he could have an even greater
impact.
Haseldine put forth a vision of what might be possible with proper funding
of applied research. The kinds of things he proposed were, just two decades
ago, considered science fiction, but now are leading to the reality of a
brave new world. His primary goal is the extension of human life through the
elimination of the effects of aging and disease. This religion calls for no
pain, no suffering—no need for divine salvation.
In Alexander’s view, only bioluddites are opposed to life extension. He
considers Leon Kass the foremost bioluddite. Kass began stirring up trouble
in the early 1970’s by disagreeing with the voices of the then-burgeoning
biotech movement.
According to Alexander, we should not spend our time considering ethical
issues. Rather, the new regime of biotech entrepreneurs boldly proclaims
that brave-new-world science does not need old-world ethics. The goal of
eliminating disease and aging is so pure, so important, and so worthwhile
that it justifies any means. Additionally, no consideration is given to the
costs (and how they may compare to the benefits) of biotechnology. The
benefits are so obvious, he posits, that any reasonable person would want to
see the results as soon as possible.
Nagging questions persisted in my mind as I read the book. If billions of
dollars of tax money and venture capital are poured into this
research—research that some find at best dubious—will less money be spent on
practical and effective programs to, for instance, alleviate hunger and
provide safe drinking water around the world? Who will be the beneficiaries
of biotech programs and the cures they produce? Do bioluddites get a fair
shake—are his charges correct? Aren’t many of the attacks on bioluddites
simply ad hominem?
The value in Alexander’s book is the insight it gives into the thinking of
those who would advance medical science at any cost. May that insight lead
to more effective engagement on the important ethical issues that arise in
the biotech arena.CBHD
Bill Van Wyngaarden, D.Min., is Director of Development
at The Center for Bioethics and Human Dignity.
Copyright 2004 by The Center for Bioethics and Human
Dignity
The contents of this article do not necessarily reflect the opinions of
CBHD, its staff, board or supporters. Permission to reprint granted as long as The Center for Bioethics and
Human Dignity and the web address for this article is referenced.
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