Daylife/Reuters Pictures

What would our forebears have made of test-tube babies, microwave ovens, organ transplants, CCTV and iPhones? Could they have believed that one day people might jet to another continent for a weekend break, meet their future spouse on the internet, have their genome sequenced and live to a private soundtrack from an MP3 player? Science and technology have changed our world dramatically, and, for the most part, we take them in our stride. Nevertheless, there are certain innovations that many people find unpalatable.

Leaving aside special-interest attitudes such as the fundamentalist Christian denial of evolution, many controversies over scientific advances are based on ethical concerns. In the past, the main areas of contention have included nuclear weapons, eugenics and experiments on animals, but in recent years the list of “immoral” research areas has grown exponentially. In particular, reproductive biology and medicine have become ripe for moral outrage: think cloning, designer babies, stem-cell research, human-animal hybrids, and so on. Other troublesome areas include nanotechnology, synthetic biology, genomics and genetically modified organisms or so-called “Frankenfoods”.

To many scientists, moral objections to their work are not valid: science, by definition, is morally neutral, so any moral judgement on it simply reflects scientific illiteracy. That, however, is an abdication of responsibility. Some moral reactions are irrational, but if scientists are serious about tackling them – and the bad decisions, harm, suffering and barriers to progress that flow from them – they need to understand a little more and condemn a little less…

I left Jones’ Headline alone. It’s could be construed as opportunism, deliberately leading discussion to the sensational and uninformed – excused as “inviting comment”.

As societies become more scientifically literate, scientific developments may well be judged more from a position of knowledge and less on the basis of intuitive responses driven by moral heuristics. However, there is another serious obstacle to the rational approach: our emotions, and especially the most morally loaded of emotions, disgust. In the wake of the creation of Dolly the cloned sheep, bioethicist Leon Kass of the University of Chicago argued that the visceral feeling which many people have in response to the most contentious scientific advances embodies a kind of wisdom that is beyond the power of reason to articulate. Many people are guided by this supposed “wisdom of repugnance”.

Arthur Caplan, a bioethicist at the University of Pennsylvania in Philadelphia, is not one of them. He has coined the more disparaging term “yuk response” to describe this reaction, and believes we should challenge the idea that repugnance is a reliable moral guide and the ultimate arbiter. “You begin the process by questioning the validity of the yuk response, calling it into doubt and pointing out that the yuk meter may be untrustworthy,” says Caplan. Then it becomes possible to start exploring the reasons and justifications for people’s initial intuitions of right or wrong, and see how they stand up to scrutiny.

Most of what Jones describes is cultural and parochial, of course. How shall I oversimplify? If I included an illustrative photo at this point of a nubile, bare-breasted young woman, our religious brethren would reel back, aghast. Slightly less hypocritical Western males would leer – and hope ther wives and fellow workers didn’t see them looking. Much of the rest of the world – from Euro sophisticates to Oceania – would admire her beauty. In Japan there wouldn’t be a peep even if she was barely into puberty.

Found by KD Martin at Cage Match