Bioethics, vulnerability, and protection

What makes individuals, groups, or even entire countries vulnerable? And why is vulnerability a concern in bioethics? A simple answer to both questions is that vulnerable individuals and groups are subject to exploitation, and exploitation is morally wrong. This analysis is limited to two areas. First is the context of multinational research, in which vulnerable people can be exploited even if they are not harmed, and harmed even if they are not exploited. The type of multinational research likely to raise the most ethical concerns is that in which the investigators or sponsors are from a powerful industrialised country or a giant pharmaceutical company and the research is conducted in a developing country. Second is the situation of women, who are made vulnerable in cultural settings or in entire countries in which they are oppressed and powerless. In the face of cultural values and practices, or governmental policies, these women suffer serious consequences for their health and even lives. Examples are provided, and it is suggested that in some cases vulnerable individuals can be harmed but not exploited. On the positive side, recent developments reveal a new awareness of exploitation and efforts to enhance the ability of developing countries to protect themselves and their citizens from exploitation at the hands of powerful sponsors of research. In addition, human rights principles are increasingly being used to monitor the actions (or inaction) of governments regarding women's reproductive rights and vulnerability with respect to HIV/AIDS, and to take remedial actions.     

Individual good and common good: a communitarian approach to bioethics

The field of bioethics emerged in the late 1960s and early 1970s. Among its early issues were the protection of human research subjects, the rights of patients, abortion, and reproductive issues. Partly as a reflection of the times, and of those issues, the field became focused on autonomy and individual rights, and liberal individualism came to be the dominant ideology in the 1980s and 1990s. Communitarianism, as an alternative ideology focused more on the common good and the public interest than on autonomy, was a neglected approach. But many bioethical issues can not reasonably be reduced to questions of individualism and choice only. Issues of genetics and reproduction will of necessity touch on the society as a whole, its values, and its social institutions. Serious ethical analysis must take the social implications seriously and not simply assume that they should be left to autonomous choices of individuals. Human beings are social animals and our nature is distorted if we think of ourselves only as co-existing social atoms. Various approaches to communitarianism are outlined, and the question of the relationship between individual good and common good is confronted.     

Faced with a choice, sparrowhawks more often attack the more vulnerable prey group

Whether predators always attack the most vulnerable prey or simply attack prey that exceeds a minimum vulnerability level is an important question to answer in furthering our understanding of predator and antipredation behaviour. Predators may attack any reasonably vulnerable prey rather than waste time identifying the most vulnerable prey, particularly when prey can respond quickly to alter their vulnerability in response to a predator. We tested whether sparrowhawks always choose to attack the group of prey that maximises their capture probability, or whether they simply attack any group above a minimum vulnerability. We modelled sparrowhawk attack success when hunting redshanks using data from three winters and found that probability of capture increased when group size or distance to predator-concealing cover decreased. We then used this model to predict the relative vulnerability to capture of redshank groups occurring in pairs in a fourth winter and found that sparrowhawks attacked the most vulnerable prey group twice as often as not (66% n=59 pairs). When sparrowhawks attacked the less vulnerable group, there was no tendency for both groups to be particularly vulnerable or for the difference in the vulnerability between the two groups to be relatively small. This suggests that, while sparrowhawks do on average attack the most vulnerable group available, they consider other factors that affect vulnerability or that additional factors lead them to also attack opportunistically. This suggests that there will be selection for the predator to monitor a large number of prey individuals and groups and for prey to have the ability to monitor the behaviour of conspecifics in the same and different groups so that they can assess relative vulnerability.     

Agonistic experience and individual recognition in male Quelea quelea

Male $\text{Quelea}$ were moved between groups to assess whether experience of winning or losing in new groups was correlated with their success in competition over food when they were returned to their original groups. No such effect was found. However, differences in time spent feeding after deprivation and in aggressive behaviour were found between groups depending on whether they were made up from high- or low-ranking individuals. In paired encounters there was no evidence that birds threatened unfamiliar individuals more than familiar ones or that they avoided sitting next to them more than familiar birds. This suggests that individual recognition, if it exists at all in these groups, is not important in their agonistic relationships. The rank birds occupied was correlated with beak colour, a probable measure of androgen levels, and with the amount of food consumed after deprivation. The latter result suggests that the same period of deprivation may affect some individuals more than others and this in turn may lead them to compete more for food.     

Deprivation: explaining differences in mortality between Scotland and England and Wales.

To detect reasons for the difference in mortality between Scotland and England and Wales a measure of deprivation was studied, comprising overcrowding, unemployment of men, low social class, and not having a car. Data for Scotland for 1980-2 showed this measure to be strongly associated with mortality, with gradients being particularly steep in young adults. Deprivation was much severe in Scotland than in England and Wales. These findings suggest that much excess mortality may be ascribed to more adverse conditions. Standardising the mortality ratios to take account of the relative affluence and deprivation of the two populations led to the differentials observed being radically adjusted, while standardising for social class had little effect. Deprivation measures based on areas overcome many of the limitations associated with social class analysis and also show much greater discrimination between populations. Measures of deprivation apparently provide a powerful basis for explanation of health differences. Such measures should therefore form part of the 1991 census output to facilitate their use on a consistent basis.     

Social Cognition,the Male Brain and the Autism Spectrum

Behavioral studies have shown that, at a population level, women perform better on tests of social cognition and empathy than men. Furthermore Autism Spectrum Disorders (ASDs), which are characterized by impairments in social functioning and empathy, occur more commonly in males than females. These findings have led to the hypothesis that differences in the functioning of the social brain between males and females contribute to the greater vulnerability of males to ASD and the suggestion that ASD may represent an extreme form of the male brain. Here we sought to investigate this hypothesis by determining: (i) whether males and females differ in social brain function, and (ii) whether any sex differences in social brain function are exaggerated in individuals with ASD. Using fMRI we show that males and females differ markedly in social brain function when making social decisions from faces (compared to simple sex judgements) especially when making decisions of an affective nature, with the greatest sex differences in social brain activation being in the inferior frontal cortex (IFC). We also demonstrate that this difference is exaggerated in individuals with ASD, who show an extreme male pattern of IFC function. These results show that males and females differ significantly in social brain function and support the view that sex differences in the social brain contribute to the greater vulnerability of males to ASDs.     

Chimpanzees Extract Social Information from Agonistic Screams

Chimpanzee (Pan troglodytes) agonistic screams are graded vocal signals that are produced in a context-specific manner. Screams given by aggressors and victims can be discriminated based on their acoustic structure but the mechanisms of listener comprehension of these calls are currently unknown. In this study, we show that chimpanzees extract social information from these vocal signals that, combined with their more general social knowledge, enables them to understand the nature of out-of-sight social interactions. In playback experiments, we broadcast congruent and incongruent sequences of agonistic calls and monitored the response of bystanders. Congruent sequences were in accordance with existing social dominance relations; incongruent ones violated them. Subjects looked significantly longer at incongruent sequences, despite them being acoustically less salient (fewer call types from fewer individuals) than congruent ones. We concluded that chimpanzees categorised an apparently simple acoustic signal into victim and aggressor screams and used pragmatics to form inferences about third-party interactions they could not see.     

Moralization as protection against exploitation: do individuals without allies moralize more?

Over the course of human evolutionary history, individuals have required protection from other individuals who sought to exploit them. Moralization – broadcasting relevant behaviors as immoral – is proposed as a strategy whereby individuals attempt to engage third parties in the protection against exploitation. Whereas previous accounts of strategic morality have focused on the effect of individual differences in mating strategies, we here argue for the importance of another factor: differences in the availability of alternative sources of protection. Given the potential costs of moralization, it is predicted that it is primarily used among individuals lacking protection in the form of social allies. Consistent with this, a large cross-national set of surveys is used to reveal how individuals without friends moralize more. In contrast, however, support from other social sources such as family or religious individuals increases moralization.     

Fleshing Out Vulnerability

In the literature on medical ethics, it is generally admitted that vulnerable persons or groups deserve special attention, care or protection. One can define vulnerable persons as those having a greater likelihood of being wronged – that is, of being denied adequate satisfaction of certain legitimate claims. The conjunction of these two points entails what we call the Special Protection Thesis. It asserts that persons with a greater likelihood of being denied adequate satisfaction of their legitimate claims deserve special attention, care or protection. Such a thesis remains vague, however, as long as we do not know what legitimate claims are. This article aims at dispelling this vagueness by exploring what claims we have in relation to health care – thus fleshing out a claim‐based conception of vulnerability. We argue that the Special Protection Thesis must be enriched as follows: If individual or group X has a greater likelihood of being denied adequate satisfaction of some of their legitimate claims to (i) physical integrity, (ii) autonomy, (iii) freedom, (iv) social provision, (v) impartial quality of government, (vi) social bases of self‐respect or (vii) communal belonging, then X deserves special attention, care or protection. With this improved understanding of vulnerability, vulnerability talk in healthcare ethics can escape vagueness and serve as an adequate basis for practice.     

Wild justice and fair play: cooperation,forgiveness, and morality in animals

In this paper I argue that we can learn much about ‘wild justice’ and the evolutionary origins of social morality – behaving fairly – by studying social play behavior in group-living animals, and that interdisciplinary cooperation will help immensely. In our efforts to learn more about the evolution of morality we need to broaden our comparative research to include animals other than non-human primates. If one is a good Darwinian, it is premature to claim that only humans can be empathic and moral beings. By asking the question ‘What is it like to be another animal?’ we can discover rules of engagement that guide animals in their social encounters. When I study dogs, for example, I try to be a ‘dogocentrist’ and practice ‘dogomorphism.’ My major arguments center on the following ‘big’ questions: Can animals be moral beings or do they merely act as if they are? What are the evolutionary roots of cooperation, fairness, trust, forgiveness, and morality? What do animals do when they engage in social play? How do animals negotiate agreements to cooperate, to forgive, to behave fairly, to develop trust? Can animals forgive? Why cooperate and play fairly? Why did play evolve as it has? Does ‘being fair’ mean being more fit – do individual variations in play influence an individual's reproductive fitness, are more virtuous individuals more fit than less virtuous individuals? What is the taxonomic distribution of cognitive skills and emotional capacities necessary for individuals to be able to behave fairly, to empathize, to behave morally? Can we use information about moral behavior in animals to help us understand ourselves? I conclude that there is strong selection for cooperative fair play in which individuals establish and maintain a social contract to play because there are mutual benefits when individuals adopt this strategy and group stability may be also be fostered. Numerous mechanisms have evolved to facilitate the initiation and maintenance of social play to keep others engaged, so that agreeing to play fairly and the resulting benefits of doing so can be readily achieved. I also claim that the ability to make accurate predictions about what an individual is likely to do in a given social situation is a useful litmus test for explaining what might be happening in an individual's brain during social encounters, and that intentional or representational explanations are often important for making these predictions.     

Kin Discrimination Increases with Genetic Distance in a Social Amoeba

In the social amoeba Dictyostelium discoideum, thousands of cells aggregate upon starvation to form a multicellular fruiting body, and approximately 20% of them die to form a stalk that benefits the others. The aggregative nature of multicellular development makes the cells vulnerable to exploitation by cheaters, and the potential for cheating is indeed high. Cells might avoid being victimized if they can discriminate among individuals and avoid those that are genetically different. We tested how widely social amoebae cooperate by mixing isolates from different localities that cover most of their natural range. We show here that different isolates partially exclude one another during aggregation, and there is a positive relationship between the extent of this exclusion and the genetic distance between strains. Our findings demonstrate that D. discoideum cells co-aggregate more with genetically similar than dissimilar individuals, suggesting the existence of a mechanism that discerns the degree of genetic similarity between individuals in this social microorganism.     

Cities and social participation: Social inequalities from children's and youth's point of view

Social participation, as far as children and youth are concerned, stands as one of the rights of children formalized by the Convention on the Rights of the Child. The present work is an attempt to contribute to the discussion on the ways whereby this right can be implemented, by raising the issue that children and youth constructively interpret social differences as a main feature of cities by providing explanations of social inequalities and their remedial mechanisms. Three case studies based on an action research invervention in three different institutions are presented. The analysis of focal group discussions with children and youth highlight their perspectives about life in the city: the city that they lived in and the city as they would like it to be demonstrating how children's and youth's views can provide a deep and critical understanding of their own society and the ways to change it.     

Concepts of Spiritual Nourishment in the Andes And Europe: Rosaries in Cross-Cultural Contexts

This article explores visual imagery connected with the Christian rosary and its connotations of spiritual nourishment in European art and Andean ritual practices. Early eighteenth-century religious art inspired by a vision received by Isidoro of Seville, a Capuchin friar, presented the Virgin Mary as the Divine Shepherdess with her flock of Christians, depicted as sheep with roses in their mouths. This imagery resonates in the flowering ceremony practised by Aymara pastoralists in Isluga, Chile. The floreo serves as a rite of passage for herd animals, its intention being to enhance their fertility by making them 'flower'. However the congruence between the visual codes produced by Europeans and Andeans conveys related but different social and moral messages. Whereas sheep can represent human beings in Christian art, they cannot stand in for human beings in Isluga, since Isluga people recognize that both human and herd animals require spiritual nourishment.     

Uncertainties about 'painless' animals

Macer explores whether it is possible to genetically alter animals to reduce or eliminate their capacity to feel pain, whether it would be ethical to do so, and how we would regard animals that do not feel pain. A possible use for such animals would be as subjects for laboratory research. Among the scientific, philosophical, and ethical uncertainties of pain that Macer considers are: can we define pain? how do we measure pain and anxiety? is pain always related to suffering? what is the minimum level of pain that a being must be able to feel before we reach the conclusion that it should not be used by other beings? are we justified in using beings that do not feel pain when we would not be if they did feel pain and suffer from it?     

The Lama and the Jumbo‐Jet: Report on a Tibetan meditation‐group in Switzerland

The Huaulu people of Seram (Eastern Indonesia) say that it is taboo for them to eat the animals which they feed. The reason is that sharing food with them implies attributing to them the status of fellow social beings. This status implies in turn a degree of personhood. Persons may not be treated as the ultimate thing: food. The article shows that the principle “if we feed them we do not feed on them” applies differently to domesticated species and to wild ones. If some individuals of a domesticated species are raised by the Huaulu, the whole species becomes taboo to eat. But in the case of wild species the taboo is limited to the individuals which are actually raised. The article also shows that the principle is not the only reason for the taboo on domesticated animals, but a shorthand for a variety of other reasons that have to do with the place of those animals in Huaulu society.     

Food Inequality Negatively Impacts Cardiac Health in Rabbits

Background

Individuals with lower socioeconomic status experience higher rates of mortality and are more likely to suffer from numerous diseases. While some studies indicate that humans who suffer from social inequality suffer generally worse health, to our knowledge no controlled experiments of this nature have been done in any species. Lipofuscin is a highly oxidized cross-linked aggregate consisting of oxidized protein and lipid clusters. This eminent terminal oxidation outcome accumulates within cells during aging process.

Methodology/Principal Findings

Thirty two rabbits were assigned into four groups randomly of eight each. The first group encountered food deprivation for eight weeks and was kept in an isolated situation. The second group was food deprived for eight weeks but encountered to other groups continuously. The third group suffered two weeks of deprivation and then received free access to food. The fourth group had free access to diet without any deprivation. All hearts were removed for histopathological evaluation. Cross-sections of hearts were examined by light microscopy for the presence of yellow-brown Lpofuscin pigment granules. Here we show that relative food deprivation can cause accumulation of Lipofuscin pigmentation. We find that cardiac Lipofuscin deposition increases the most in the inequitable condition in which food deprived individuals observe well-fed individuals.

Conclusions/Significance

Our findings demonstrate that a sense of inequality in food intake can promote aging more than food deprivation alone. These findings should be considered as a basis for further studies on the physiological mechanisms by which inequality negatively impacts health and well-being.     

From human wrongs to universal rights: communication and feminist challenges for the promotion of women's health in the Third World

This article argues that in the quest for global bioethics in its relation to the promotion of women's health and women's rights, the main challenge is to, first, rise above the relativist trap and second, to solve the false dilemma between individualism and collectivism. Particularly in order to improve women's position and advance their well-being in many developing countries with patriarchal cultural practices, there is an urgent need to introduce modern medicine and to share more evenly and efficiently the health care resources of the industrialized societies. This presumes that we can find a normative bioethical approach that promotes the rights of individuals without striving for cultural assimilation and disrespect.
From the philosophical point of view this means that we have to overcome the debate between the rival views of justice, and rather find the shared features of the various approaches, thus diminishing the exaggerated polarizations between them. The author claims that despite its importance in women's rights protection, feminist bioethics cannot remain as a normative alternative that can replace either liberal or communitarian approaches. Instead feminism needs to be part of both liberal and communitarian ethical thinking. Communitarianism, for its part, cannot offer an alternative to either liberalism or feminism, but it can function as an essential critical balancing force within these approaches. Individualist liberalism, on the other hand, has to find its way into collective social structures and accept their maintenance, instead of exhausting itself in its attempts to lift individuals above or beyond their social contexts.     

Thinking with relations in nature conservation? A case study of the Etosha National Park and Haiǁom

The area of the Etosha National Park in Namibia has been inhabited for many centuries by Haiǁom, a group of (now former) hunter-gatherers. In 1907, Etosha was proclaimed as a game reserve, although Haiǁom were still allowed to live in the area until they were expelled in the 1950s due to then-dominant ideas of fortress conservation. In recent years, Haiǁom have been provided with several resettlement farms by the Namibian government as a reaction to the colonial land dispossession. In this article, I explore the onto-epistemology of Haiǁom (i.e. their being in and knowing the Etosha area), focusing on their relations with the land and with human and beyond-the-human beings before their eviction. I argue that the eviction implies not only economic marginalization but also social deprivation, which is inadequately addressed with resettlement. I suggest that thinking with relations, illustrated with the Haiǁom case, would call for other solutions in the context of measures taken for past land dispossessions and would open new paths for Namibia's nature conservation initiatives.