By Brian Earp
This is a rough draft of a lecture delivered on October 1st, 2012, at the 12th Annual International Symposium on Law, Genital Autonomy, and Children’s Rights (Helsinki, Finland). It will appear in a substantially revised form—as a completed paper—at a later date. If you quote or use any part of this post, please include the following citation and notice:
Earp, B. D. (forthcoming, pre-publication draft). Assessing a religious practice from secular-ethical grounds: Competing metaphysics in the circumcision debate, and a note about respect. To appear in G. C. Denniston, F. M. Hodges, & M. F. Milos (Eds.), Proceedings of the 12th Annual International Symposium on Law, Genital Autonomy, and Children’s Rights, published by Springer. * Note, this is not the finished version of this document, and changes may be made before final publication.
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My name is Brian Earp; I am a Research Associate in the philosophy department at the University of Oxford, and I conduct research in practical ethics and medical ethics, among some other topics. As you saw from the program, my topic today is the ethics of infant male circumcision—specifically as it is performed for religious reasons.
VIDEO DEBATE LINKED TO BELOW – ARI KOHEN AND I DISCUSS THE ETHICS OF RELIGIOUSLY-MOTIVATED CIRCUMCISION
Ari Kohen doesn’t like my recent post about circumcision—the one in which I argue that it is unethical to remove healthy tissue from another person’s body without first getting his permission. I then go on to say that religious justifications cannot override this basic principle. Here’s that post again.
Ari is a professor of political theory and human rights at the University of Nebraska at Lincoln. In this blog post, he takes me to task for failing to take seriously the religious commitments of Jews in framing my arguments. And while he gets some things wrong about, for example, the relevance of “sexually-sensitive tissue” to my overall reasoning; and while he misses the point of my bringing up female genital cutting entirely (I’ve since edited my post to clear up any lingering ambiguity) – he is probably right that my approach to debating this issue is unlikely to win me any converts from within the ranks of the religious.
Earlier this month German authorities closed around 4,700 farms following the discovery that pigs and poultry had been given feed contaminated with dioxins, which are thought to be among the most carcinogenic environmental pollutants. Yesterday Russia banned the import of untested pork products produced in Germany after 1 November 2010. This follows earlier import bans on some German food products in Slovakia, China, Belarus and South Korea.
Evidently the North German firm Harles und Jentzsch added a contaminated oil, possibly intended for industrial paper production, to an ingredient for animal feed that was then sold to 25 different feed manufacturers. Tests showed that the oil contained dioxin at 77 times the permitted level. Around 150,000 tons of feed incorporating this oil was reportedly fed to poultry and pigs across Germany, and affected eggs were sold in Germany, The Netherlands and the UK.
Internal tests at the Harles und Jentzsch plant revealed elevated dioxin levels in feed ingredients as early as March last year, suggesting the possibility that the human food supply may have been contaminated for months. And of course, this is nothing new. There were similar dioxin scandals in Ireland and Italy in 2008, Belgium in 1999 and 2006, and Germany in 2003.
How can such practices go unnoticed so often and for so long?
The prestigious scientific journal, Nature, reports that Germans are poised to allow genetic testing of embryos for serious genetic disorders. This follows a recent judicial judgement that genetic testing of embryos for serious disorders did not fall under German laws that ban destruction of embryos. Now,
The Leopoldina, Germany’s national academy of sciences, has published a report strongly recommending that preimplantation genetic diagnosis of early embryos be allowed by law when couples know they carry genes that could cause a serious incurable disease if passed on to their children.