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Human Dignity and Bioethics

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<strong>Human</strong> <strong>Dignity</strong> <strong>and</strong> Respect for Persons | 27<br />

“liberty” consists in “framing the plan of our life to suit our own<br />

character;…doing as we like, subject to such consequences as may<br />

follow: without impediment from our fellow creatures, so long as<br />

what we do does not harm them, even though they should think our<br />

conduct foolish, perverse or wrong.” 29<br />

The concept of respect has undergone a similar process of evolution,<br />

with a tapering of its meaning over time. For Ramsey, respect<br />

is a duty, the fulfillment of which dem<strong>and</strong>s multiple interrelated<br />

modes of responsiveness to the unique, irreducible worth of the<br />

person, a worth affirmed not only in honoring the individual <strong>and</strong><br />

deferring to his wishes, but also in tending to his needs <strong>and</strong> caring<br />

for him. Today, however, respect is often understood more narrowly,<br />

as a duty strictly correlative to the individual’s rights to privacy <strong>and</strong><br />

self-determination—a duty to refrain from interfering with the free,<br />

unfettered choice of the autonomous individual, a duty that can be<br />

set aside only in the interest of protecting another from harm. It is<br />

this sense of respect that seemingly animates the principle of respect<br />

for autonomy that Macklin champions as central to contemporary<br />

medical ethics. And as a description of medical ethics today, her assertion<br />

is reasonably accurate.<br />

The critical question, which Macklin never fully explores in her<br />

essay, is whether this centrality of respect for autonomy as a bioethical<br />

principle should be embraced as an unqualified good for theory<br />

<strong>and</strong> practice in human subjects research, clinical medicine, <strong>and</strong> beyond.<br />

Nor does she note that interest in human dignity as a bioethical<br />

concept has been prompted, in part, by the growing sense that<br />

the prevalence of autonomy in bioethics <strong>and</strong> beyond, in American<br />

culture <strong>and</strong> society, reflects an incomplete <strong>and</strong> inadequate—even a<br />

distorted—grasp of humanity <strong>and</strong> thus of what is at stake in many<br />

of the controversies provoked by the advance of biomedicine <strong>and</strong><br />

biotechnology. 30<br />

<strong>Human</strong> <strong>Dignity</strong>, This Volume, <strong>and</strong> the President’s<br />

Council<br />

One such controversy was on the mind of President Bush when, on<br />

August 9, 2001, he addressed the nation in a televised speech devoted

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