A crucial challenge for critical disability studies is developing an argument for why disabled people should inhabit our democratic, shared public sphere. The ideological and material separation of citizens into worthy and unworthy based on physiological variations imagined as immutable differences is what I call eugenic world building. It is justified by the idea that social improvement and freedom of choice require eliminating devalued human traits in the interest of reducing human suffering, increasing life quality, and building a more desirable (...) citizenry. In this essay, I outline the logic of inclusive and eugenic world building, define and explain the role of the "normate" in eugenic logic, and provide a critical disability studies reading of the 2005 novel Never Let Me Go by Kazuo Ishiguro and its 2010 film adaptation. I argue that the ways of being in the world we think of as disabilities must be understood as the natural variations, abilities, and limitations inherent in human embodiment. When this happens, disability will be understood not as a problem to be eliminated but, rather, as a valid way of being in the world that must be accommodated through a sustaining and sustainable environment designed to afford access for a wide range of human variations. (shrink)

Non è un caso che l’enhancement umano, cioè il potenziamento di capacità fisiche, cognitive ed emotive degli esseri umani con l’ausilio di tecnologie, sia diventato un tema centrale nei dibattiti etico-applicativi e nei tentativi contemporanei di arrivare a una comprensione più adeguata della natura umana. In esso si incontrano quesiti decisamente ricchi e complessi, sia dal punto di vista tecnoscientifico e medico sia da quello filosofico – e lo fanno in un modo che ci permette di vedere questi quesiti sotto (...) una nuova luce. Il numero raccoglie alcune voci italiane, tedesche, inglesi e statunitensi su diversi aspetti della problematica dell’enhancement umano. Tra le tematiche discusse troviamo il potenziamento genetico, le dimensioni etiche dell’enhancement, la relazione uomo-tecnologia, il cosiddetto enhancement morale, la relazione tra enhancement ed eugenetica, la distinzione tra potenziamento e terapia e la rilevanza delle neuroscienze per lo sviluppo futuro delle bio-tecnologie, della medicina e dell’etica. (shrink)

The article traces the origination of the psychological concept of the ‘herd instinct’, popularized by British surgeon Wilfred Trotter, locating this in a distinctive moment of dialogue between the natural and human sciences. It challenges the incorrect association of Trotter’s model with the crowd theory of Gustave Le Bon and negative commentaries on mass culture. In contrast, it shows that Trotter’s model rests on imitation and suggestion not as the sign of a derogated culture but as the ground of associated (...) life, with altruism as its highest expression. His argument that individuals possessed an inherent capacity for association and a disposition to act in the interests of the social group was designed to challenge the hierarchical models of Social Darwinism. Instead, he highlighted the evolutionary importance of variability and innovation and proposed a horizontal model of cooperation as the basis of adaptation. Trotter’s narrative of human potential pre-dated and informed Freud’s own collective psychology, as well as providing an influential challenge to his theory of repression. The widespread take-up of Trotter’s model of the herd instinct in the context of futures thinking, forming the basis of an egalitarian approach to governance that proposed human fulfilment and social progress as complementary aims, supports the article’s argument that psychological approaches to collectivity were well established prior to the First World War rather than formed in response to it, and that these were embedded within social thinking across the political spectrum, rather than derived for instrumentally conservative purposes. (shrink)

Patterns in the data on human sexuality support the hypothesis that the bases of sexual emotions are products of natural selection. Most generally, the universal existence of laws, rules, and gossip about sex, the pervasive interest in other people's sex lives, the widespread seeking of privacy for sexual intercourse, and the secrecy that normally permeates sexual conduct imply a history of reproductive competition. More specifically, the typical differences between men and women in sexual feelings can be explained most parsimoniously as (...) resulting from the extraordinarily different reproductive opportunities and constraints males and females normally encountered during the course of evolutionary history. Men are more likely than women to desire multiple mates; to desire a variety of sexual partners; to experience sexual jealousy of a spouse irrespective of specific circumstances; to be sexually aroused by the sight of a member of the other sex; to experience an autonomous desire for sexual intercourse; and to evaluate sexual desirability primarily on the bases of physical appearance and youth.The evolutionary causes of human sexuality have been obscured by attempts to find harmony in natural creative processes and human social life and to view sex differences as complementary. The human female's capacity for orgasm and the loss of estrus, for example, have been persistently interpreted as marriage-maintaining adaptations. Available evidence is more consistent with the view that few sex differences in sexuality are complementary, that many aspects of sexuality undermine marriage, and that sexuality is less a unifying than a divisive force in human affairs. (shrink)

This paper interrogates Michel Foucault’s claim, that the spread of psychiatric power originated in concerns around the educatability of idiot children in the latter decades of the nineteenth century, before being applied to adult “defectives”. It is argued that Foucault, although partially correct, fails adequately to consider the extent to which the base concept, of “instinct”, was linked in particular ways to female idiot sexuality. The paper challenges Foucault’s view through an analysis of a series of nineteenth century cases involving (...) the rape of female idiots, arguing that their sexuality was understood in terms of a relation to instinct which manifested in terms of an opposition between dangerousness and vulnerability. It then traces that opposition into the Mental Deficiency Act 1913 where, it is argued, it functioned in a collapsed form—now, the vulnerable were dangerous and the dangerous were vulnerable—and in which form it underpinned a psychiatrised regime for the control of mentally defective women through the control of their sexuality. (shrink)

This paper contends that law is in essence an evolutionary phenomenon that can, and indeed should, be studied in the light of biological mechanisms. Law can be seen as an extended phenotype of underlying genes. In addition, legal systems can be seen as congruous to genetic mechanisms. Properties of genes have an impact on legal systems in a fractal-like manner. Hence, it is not surprising that notions of stability, replication, and reciprocity that are important in biological systems will also be (...) important in legal systems. As a result legal systems can be constructed in a way that is congruent with the genetic advantage of group members. Law, exposure, and punishment can diminish deviant behaviour and restore balance. Law may not be particularly subject to natural selection, but it will certainly be built on the foundations of natural selection. (shrink)

This paper takes up the question of whether we can visually represent something as having semantic value. Something has semantic value if it represents some property, thing or concept. An argument is offered that we can represent semantic value based on a variety of number-color synesthesia. This argument is shown to withstand several objections that can be lodged against the popular arguments from phenomenal contrast and from the mundane example of reading.

Eugenics can be defined as the use of science applied to the qualitative and quantitative improvement of the human genome. The subject was initiated by Francis Galton with considerable support from Charles Darwin in the latter half of the 19th century. Its scope has increased enormously since the recent revolution in molecular genetics. Genetic files can be easily obtained for individuals either antenatally or at birth; somatic gene therapy has been introduced for some rare inborn errors of metabolism; and gene (...) manipulation of human germ-line cells will no doubt occur in the near future to generate organs for transplantation. The past history of eugenics has been appalling, with gross abuses in the USA between 1931 and 1945 when compulsory sterilization was practised; and in Germany between 1933 and 1945 when mass extermination and compulsory sterilization were performed. To prevent such abuses in the future statutory bodies, such as a genetics commission, should be established to provide guidance and rules of conduct for use of the new information and technologies as applied to the human genome. (shrink)

This study provides a survey of phenomena that present themselves during moments of naturally occurring inner experience. In our previous studies using Descriptive Experience Sampling we have discovered five frequently occurring phenomena—inner speech, inner seeing, unsymbolized thinking, feelings, and sensory awareness. Here we quantify the relative frequency of these phenomena. We used DES to describe 10 randomly identified moments of inner experience from each of 30 participants selected from a stratified sample of college students. We found that each of the (...) five phenomena occurred in approximately one quarter of sampled moments, that the frequency of these phenomena varied widely across individuals, that there were no significant gender differences in the relative frequencies of these phenomena, and that higher frequencies of inner speech were associated with lower levels of psychological distress. (shrink)

Bergson’s model of time (1889) is perhaps the proto-phenomenological theory. It is part of a larger model of mind (1896) which can be seen in modern light as describing the brain as supporting a modulated wave within a holographic field, specifying the external image of the world, and wherein subject and object are differentiated not in terms of space, but of time. Bergson’s very concrete model is developed and deepened with Gibson’s ecological model of perception. It is applied to the (...) problems of consciousness, direct realism, qualia and illusions. The model implies an entirely different basis for memory and cognition, and a brief overview is given for the basis of direct memory, compositionality and systematicity. (shrink)

What might a theory of mental imagery look like, and how might one begin formulating such a theory? These are the central questions addressed in the present paper. The first section outlines the general research direction taken here and provides an overview of the empirical foundations of our theory of image representation and processing. Four issues are considered in succession, and the relevant results of experiments are presented and discussed. The second section begins with a discussion of the proper form (...) for a cognitive theory, and the distinction between a theory and a model is developed. Following this, the present theory and computer simulation model are introduced. This theory specifies the nature of the internal representations (data structures) and the processes that operate on them when one generates, inspects, or transforms mental images. In the third, concluding, section we consider three very different kinds of objections to the present research program, one hinging on the possibility of experimental artifacts in the data, and the others turning on metatheoretical commitments about the form of a cognitive theory. Finally, we discuss how one ought best to evaluate theories and models of the sort developed here. (shrink)

Die Hauptthese dieses Buches ist es, Krankheit und Gesundheit mit Nietzsche auf zwei verschiedenen Ebenen zu denken, nämlich als Ereignisse des Willens zur Macht in einem zirkulär-relationalen Modell, in dem sie sich gegenseitig behaupten, sowie die Metaebene der Konzeptualisierung anzuerkennen. Es behandelt die Schwierigkeit des begrifflichen Denkens, diese Ereignisse einzuholen, und diskutiert kritisch Modellbildungen, die darauf hinauslaufen, dass Krankheit zu überwinden und als lineares singuläres Ereignis zu verstehen sei. In Nietzsches Spätwerk wird die Figur des "dionysischen Künstlers" als Idealisierung der (...) Gesundheit gemäß seiner interpretierenden Sichtweise der Welt dargestellt. Die Relevanz des Buches liegt darin, eine Analyse der Begriffe von Gesundheit und Krankheit (tragischer und schlechter Pessimismus) in direkter Beziehung zu leiblichen Vorgängen vorzulegen, die sich von metaphysisch-dialektischen Voraussetzungen befreit. Zu diesem Zweck widmet die Untersuchung sich einer intertextuellen Lektüre der fünf Vorreden, die Nietzsche 1886/87 zu seinen früheren Schriften verfasste, und verknüpft sie mit der Interpretation des Nachlasses und weiterer Veröffentlichungen aus seiner letzten Schaffensphase. (shrink)

The imagery we adopt when recalling the personal past may involve different perspectives. In many cases, we remember the past event from our original point of view. In some cases, however, we remember the past event from an external “observer” perspective and view ourselves in the remembered scene. Are such observer perspective images genuine memories? Are they accurate representations of the personal past? This chapter focuses on such observer perspectives in memory, and outlines and examines proposals about the nature of (...) such imagery. (shrink)

This paper begins by saying enough about eugenics to explain why disability is central to eugenics (section 2), then elaborates on why cognitive disability has played and continues to play a special role in eugenics and in thinking about moral status (section 3) before identifying three reasons why eugenics remains a live issue in contemporary bioethics (section 4). After a reminder of the connections between Nazi eugenics, medicine, and bioethics (section 5), it returns to take up two more specific clusters (...) of issues at the intersection of eugenics, disability, and bioethics. These concern questions of life, death, and reproductive value (section 6) and the value of standpoint theory and epistemology for understanding some of the tensions between bioethics and disability in light of a shared eugenic past (section 7). (shrink)

I examined the proposition that there are psychological limits on what scientific problems can be solved, and that these limits may be based on a failure to be able to produce imagable, observation-based models for any possible solution, a position suggested by philosopher Colin McGinn in an argument attempting to prove that the mind-body problem is unsolvable. I examined another likely candidate for an unsolvable problem -- the ultimate origin of the universe (i.e., what might have preceded the Big Bang (...) or any other starting point; why there should be something rather than nothing) -- by exploring the reasoning of physicists about this problem and measuring visual imagery frequency and vividness, with the expectation that those who most believed the problem unsolvable would be more frequent/vivid imagers and therefore more affected by the apparent impossibility of producing an imagable solution. Eight physicists were interviewed and imagery frequency and vividness measurements performed using Cohen & Saslona's IDQ-IHS and Marks's VVIQ, respectively. All subjects considered the problem unsolvable within today's physics and all but one thought the problem still meaningful, though none were optimistic about a solution. The one subject who dismissed the problem had the lowest imagery frequency score, and there was also a significant rank order correlation (r = 0.83, p < .02) between degree of belief in problem unsolvability (extended to include viewing the problem as meaningful and not already solved) and a composite imagery frequency/vividness score, though the sample was too small to control for some possible confounding factors. (shrink)

Many great authors claim that reading literature can expand your phenomenal imagination and allow you to imagine experiences you have never had. How is this possible? Your phenomenal imagination is constrained by your phenomenal concepts, which are in turn constrained by the phenomenology of your own actual past experiences. Literature could expand your phenomenal imagination, then, by giving you new phenomenal concepts. This paper explains how this can happen. Literature can direct your attention to previously unnoticed phenomenal properties of your (...) own past experiences, as brought to mind by involuntary memory. This process gives you the opportunity to notice those phenomenal properties for the first time, and so also to form phenomenal concepts of those properties. Forming a new phenomenal concept strictly expands the range of your phenomenal imagination. It gives you the capacity to imagine more than you could have before, including certain specific kinds of experience that you yourself have never enjoyed firsthand. Literature’s capacity to expand your phenomenal imagination in this way is central to its social, moral, and epistemic value. (shrink)

In this paper, I will present the empirical version of the slippery slope argument (SSA) in the field of genome editing. According to the SSA, if we adopt germline manipulation of embryos we will eventually end up performing or allowing something morally reprehensible, such as new coercive eugenics. I will investigate the actual possibility of sliding towards eugenics: thus, I will examine enhancement and eugenics both in the classical and liberal versions, through the lens of SSA. In the first part, (...) I will discuss the classical eugenics from a historical perspective and conclude that classical eugenics is morally deplorable; but by currently accepting genome editing I argue that it is not possible to ‘slip’ into classical eugenics. Then, I will analyze liberal eugenics: I will consider Habermas’ and Sandel’s objections to liberal eugenics and genetic human enhancement. Subsequently, I will reply to these arguments affirming that, although it is not possible to refuse any form of genetic enhancement, liberal eugenics would not consider the principles of justice, non-maleficence, and non-instrumentalization; hence, it should be considered not morally acceptable. In addition, I will support the thesis according to which the possibility of relapsing into liberal eugenics is more likely than relapsing into classical eugenics. Then, I will present a strategy that, while avoiding falling into the undesirable scenarios related to SSA, still accepts some application of germline genome editing of embryos and gametes. In such a way, I will show that even if we accept the plausibility of a certain slip into an undesirable scenario, SSA does not offer conclusive reasons to forbid any use of germline genome editing technique in both therapeutic and enhancement fields. (shrink)

Sir Francis Galton a sistematizat aceste idei și practici, influențat de cartea Originea Speciilor a vărului lui, Charles Darwin, prin care mecanismele de selecție naturală au fost potențial zădărnicite de civilizația umană. El a afirmat că societatea umană, protejând pe cei defavorizați și slabi, era în contradicție cu selecția naturală , și numai prin schimbarea acestor politici sociale ar putea fi salvată societatea de la o "revenirea spre mediocritate", frază transformată de el ulterior în "regresia spre mediocritatea." Charles Davenport, un (...) om de știință din Statele Unite, a inițiat o mișcare eugenică mondială implementată în multe țări. DOI: 10.13140/RG.2.2.26514.40644. (shrink)

Étant donné la définition de l'eugénisme, il est très difficile d'établir une distinction claire entre la science (médecine, ingénierie génétique) et l'eugénisme en tant que domaine inclus. Et pour définir une ligne sur laquelle l'ingénierie génétique ne devrait pas aller plus loin, conformément aux normes morales, juridiques et religieuses. Si nous acceptons l'aide de la génétique pour trouver des moyens de lutter contre le cancer, le diabète ou le VIH, nous acceptons également l'eugénisme positif tel qu'il est défini à présent. (...) Et si nous acceptons le dépistage génétique et les interventions sur le fœtus, ou l’avortement, nous acceptons implicitement l’eugénisme négatif. En outre, au niveau gouvernemental, bien que l'eugénisme soit officiellement refusé, il a été légalisé dans de nombreux pays jusqu'à récemment et est toujours accepté et légalisé, même sous des formes subtiles, même de nos jours. -/- TABLE: -/- Abstract Introduction 1. Histoire de l'eugénisme - 1.1 Antiquité - 1.2 Le darwinisme social - 1.3 Francis Galton - 1.4 Charles Davenport - 1.5 L'eugenisme en tant que politique d'État - - 1.5.1 L'eugenisme en États-Unis - - 1.5.2 L'eugenisme en Allemagne - 1.6 La période d'après-guerre 2. L'eugénisme actuel - 2.1 L'eugénisme libéral - 2.2 L'eugénisme en tant que politique d'État 3. L'éthique de l'eugénisme 4. L'avenir de l'eugénisme Conclusions Bibliographie -/- DOI: 10.13140/RG.2.2.12520.83203 . (shrink)

Eugenics is often referred to in debates on the ethics of reproductive technologies and practices, in relation to the creation of moral boundaries between acceptable and unacceptable technologies, and acceptable and unacceptable uses of these technologies. Historians have argued that twentieth century eugenics cannot be reduced to a uniform set of practices, and that no simple lessons can be drawn from this complex history. Some authors stress the similarities between past eugenics and present reproductive technologies and practices (what I define (...) throughout the paper as ‘the continuity view’) in order to condemn the latter. Others focus on the differences between past and present practices (what I define throughout the paper as ‘the discontinuity view’) in order to defend contemporary reproductive technologies. In this paper, I explore the meanings of the word ‘eugenics’ and the relationship between its past and present uses in terms of contemporary debates on reproductive technologies and practices. I argue that moral disagreement about present technologies originate in divergent views of condemnable and justifiable features of the past. (shrink)

As eugenics is defined, it is very difficult to make a clear distinction between science (medicine, genetic engineering) and eugenics as a included field. And to set a line over which genetic engineering should not go further, according to moral, legal and religious norms. If we accept the help of genetics in finding ways to fight cancer, diabetes, or HIV, we also accept positive eugenics as they are defined now. And if we accept genetic screening, and interventions on the unborn (...) baby, or abortion, we also implicitly accept negative eugenics. In addition, at government level, although eugenics are officially denied, it has been legalized in many countries until recently, and is still accepted and legalized, albeit in subtle forms, even these days. The section Introduction defines the term and classification modes. The section History of Eugenics follows eugenics from the ancient period, the introduction of eugenics by Francis Galton, the practice of eugenics as a state policy in various countries, and the present eugenics (liberal eugenics). I then analyze various issues raised by the Ethics of Liberal Eugenics, and I have developed a special section for the Future of Eugenics, focusing on the human genome project. Finally, in the Conclusions, I express my personal views on the current practice of eugenics. -/- CONTENTS: -/- Abstract Introduction New Eugenics The Future of Eugenics Conclusions Bibliography -/- DOI: 10.13140/RG.2.2.28662.45120. (shrink)

Termenul eugenie, ca practică și domeniu de studiu, a fost inventat către Francis Galton în 1883, bazându-se pe opera vărului său, Charles Darwin, genetica mendeliană și teoriile lui August Weismann (teoria plasmei germenilor, conform căreia informația ereditară este transmisă numai de celulele germinale din gonade (ovare și testicule), nu de celule somatice) . Galton a definit eugenismul drept "studiul tuturor agenților aflați sub control uman care pot îmbunătăți sau afecta calitatea rasială a generațiilor viitoare". Eugenia a fost descrisă ulterior ca (...) o mișcare socială de îmbunătățire a speciei umane prin utilizarea tehnologiei. Termenul are o puternică valență negativă datorită conotațiilor sale istorice legate de programele selective de reproducere, taberele de concentrare, și experimentele medicale și exterminările în masă promovate de regimul nazist al Germaniei în al doilea război mondial. DOI: 10.13140/RG.2.2.34224.40962. (shrink)

Dans la définition de l'eugénisme, il est très difficile d'établir une distinction claire entre la science (médecine, génie génétique) et l'eugénisme. Et de définir une ligne de conduite sur laquelle l'ingénierie génétique ne devrait pas aller, conformément aux normes morales, juridiques et religieuses. Tant que nous acceptons l'aide de la génétique pour trouver des moyens de lutter contre le cancer, le diabète ou le VIH, nous acceptons également l'eugénisme positif tel qu'il est actuellement. Et tant que nous acceptons le dépistage (...) génétique et les interventions sur le fœtus, ou l'avortement, nous acceptons implicitement l'eugénisme négatif. En outre, au niveau gouvernemental, bien que l'eugénisme soit officiellement démenti, il a été légalisé dans de nombreux pays jusqu'à récemment et est toujours accepté et légalisé, même sous des formes subtiles, y compris aujourd'hui. DOI: 10.13140/RG.2.2.31335.50088. (shrink)

The main concern of the first eugenists, such as Karl Pearson and Walter Weldon of University College London , were the perceived intelligence factors considered to be correlated with the social class. In his speech "Darwinism, Medical Progress and Eugenics", Karl Pearson equates eugenics with a field of medicine. Some areas of medicine that are not commonly recognized as eugenic affect the human genes background. These include sterilization and surgical techniques that allow the functioning of reproductive organs. Even medicines that (...) do not directly involve reproductive organs can alter the gene pool. Genetic abnormalities in such individuals are thus duplicated, modifying the genetic background. On this basis, such practices are widely accepted as more radical eugenic processes. (shrink)

Compulsory sterilisation was one of the most provocative aspects of the history of Swedish Social Policy. Much has been written about the topic from a social discourse perspective, while the economic discourse of compulsory sterilisation has not been fully recognised. This paper suggests that one needs to use an economic discourse to fully understand some aspects of compulsory sterilisation in the Swedish welfare state discourse between the 1910s and the late 1940s. This paper is based on a discourse analysis: by (...) using metaphors it analyses how pragmatic economic considerations played an important role in creating public support for compulsory sterilisation. This paper suggests that economic motives became the dominant factor in the social democratic eugenic discourse over time and thereby replaced the racial and conservative elements of the dominant Swedish eugenic discourse. The network around Herman Lundborg, director of the Government Institute for Race Biology, changed the focus on costs as an important motive for compulsory sterilisation which was also used by the social democratic scholars Gunnar and Alva Myrdal. The paper indicates that using economic metaphors could create a more diverse understanding of the Swedish welfare state that had other motives than just social ones. (shrink)

Eugenics is commonly thought of as having endured as science and social movement only until 1945. With the advance of both reproductive and enhancement technologies, however, concern has arisen that eugenics has resurfaced in new forms. In particular, the eugenic potential of the Human Genome Project led to talk of the rise of ‘newgenics’ and of a backdoor to eugenics. This article focuses on such concerns deriving from the practice of prenatal screening and technologies that increase our ability to generate (...) information about the kinds of children we are likely to have. Given individual preferences and social norms concerning what traits are intergenerationally desirable, how should we act and what practices and policies should we endorse or scrutinise? This article will concentrate on key components of eugenic thinking present today and emphasise continuities between the eugenic past and new- genic present in the subhumanisation of people with cognitive or intellectual disabilities. (shrink)

The scientific concepts of mental imagery and hallucinations are each used independently of the other in experiments; uses that simultaneously evoke and obscure their historical connections. To highlight one of these connections, I will begin by sketching episodes from the largely separate developmental trajectories of each concept. Considering these historical sketches side-by-side, I will argue that the independent uses of these concepts each inherited a shared set of interdependent associations. In doing so, I seek to illustrate the value of examining (...) historical connections between mental imagery and hallucinations for studying the current uses of these two concepts in neuroimaging experiments. (shrink)

În acest articol încerc să argumentez opinia că, așa cum este definită eugenia, este foarte dificil de făcut o diferențiere clară între știință (medicină, ingineria genetică) și eugenie. Și de stabilit o linie peste care ingineria genetică nu ar trebui să treacă, conform unor norme morale, juridice și religioase. Atâta timp cât acceptăm ajutorul geneticii în găsirea unor modalități de combatere a cancerului, diabetului sau HIV, acceptăm în mod implicit și eugenia pozitivă, conform definiției actuale. Și atâta timp cât acceptăm (...) screening-ul genetic, și intervenții asupra fătului nenăscut, sau avortul, acceptăm în mod implicit și eugenia negativă. În plus, la nivel de guverne, deși oficial eugenia este repudiată, ea a fost legalizată în foarte multe țări până de curând, și încă mai este acceptată și legalizată, chiar dacă în forme mai subtile, și în prezent. În Introducere definesc termenul și modurile de clasificare. Urmează Istoria eugeniei pornind din perioada antică, introducerea eugeniei de Francis Galton, practica eugeniei ca politică de stat în diverse țări, și eugenia actuală (eugenia liberală). Analizez apoi diverse probleme ridicate de Etica eugeniei liberale, și am dezvoltat o secțiune aparte pentru Viitorul eugeniei, cu accent pe proiectul genomului uman. În final, în secțiunea Concluzii expun opiniile personale cu privire la practica actuală a eugeniei. Am folosit ca surse principale de investigație articolele lui Kenneth M. Ludmerer, ”American Geneticists and the Eugenics Movement: 1905-1935”, Kathy J. Cooke, ”Duty or Dream? Edwin G. Conklin's Critique of Eugenics and Support for American Individualism”, Jonathan Anomaly, ”Defending Eugenics”, John R. Harding Jr. ”Beyond Abortion: Human Genetics and the New Eugenics”, Michael Boulter, ”Bloomsbury Scientists”, Chapter Title: The rise of eugenics, 1901–14, Michael Ruse and Edward O. Wilson, ”Moral Philosophy as Applied Science” și Goering, Sara, "Eugenics". (shrink)