In addition to the aim of mapping and sequencing one human's genome, the Human Genome Project also intends to characterise the genetic diversity of the world's peoples. The Human Genome Diversity Project raises political, economic and ethical issues. These intersect clearly when the genomes under study are those of indigenous peoples who are already subject to serious economic, legal and/or social disadvantage and discrimination. The fact that some individuals associated with the project have made dismissive comments about indigenous peoples has (...) confused rather than illuminated the deeper issues involved, as well as causing much antagonism among indigenous peoples. There are more serious ethical issues raised by the project for all geneticists, including those who are sympathetic to the problems of indigenous peoples. With particular attention to the history and attitudes of Australian indigenous peoples, we argue that the Human Genome Diversity Project can only proceed if those who further its objectives simultaneously: respect the cultural beliefs of indigenous peoples; publicly support the efforts of indigenous peoples to achieve respect and equality; express respect by a rigorous understanding of the meaning of equitable negotiation of consent, and ensure that both immediate and long term economic benefits from the research flow back to the groups taking part. (shrink)

As genetic research increasingly focuses on communities, there have been calls for extending research protections to them. We critically examine guidelines developed to protect aboriginal communities and consider their applicability to other communities. These guidelines are based on a model of researcher-community partnership and span the phases of a research project, from protocol development to publication. The complete list of 23 protections may apply to those few non-aboriginal communities, such as the Amish, that are highly cohesive. Although some protections may (...) be applicable to less-cohesive communities, such as Ashkenazi Jews, analysis suggests substantial problems in extending these guidelines in toto beyond the aboriginal communities for which they were developed. (shrink)

Rapid neuroscientific advancement over the past 20 years has led to increased ethical, legal and social issues that are not confined to the academic world, but also are part of public discourse. There are questions on the use of neuroscientific techniques and novel neurotechnologies that are generated as we learn more about the brain and its relations to consciousness, emotion, behavior and the nature of self and relation to others. Should neuroscience and neurotechnology be used to advance humanity; or will (...) it be engaged as demiurge and ultimately push humanity towards some new, and perhaps unanticipated reality? Irrespective of valence, the trajectory of neuroscience and neurotechnology will lead to a more neurocentrically-dominated future. How will we address and navigate the possibilities and problems that this neurocentricism fosters? The emerging field of neuroethics may enable a more pragmatic understanding of these issues and perhaps lead to a more prudent resolution of the questions and problems that arise at the intersection of neuroscience, neurotechnology and society. The two traditions of neuroethics – the study of the neural mechanisms of moral cognition and actions , and addressing the ethical and legal issues instantiated by applications of neuroscience and technology in the social sphere, may afford a meta-ethics that will be of benefit at both individual and societal levels. Yet, we posit that in order to meet these challenges, neuroethics must be international, multi-cultural and multi-disciplinary, and not simply bound to philosophical dogma or defined by western ethical discourse. Moreover, neuroethics must be not be an “after-the-fact” reflection or analysis, but should be engaged while neuroscientific and neurotechnological advances are still relatively nascent in order to be ready for the reciprocal effects of neuroscience and neurotechnologies enacted, and as influenced by socio-culture on the world stages. (shrink)