Alberto Giubilini

The Football World Cup in Qatar

 

By Alberto Giubilini

 

The forthcoming World Cup in Qatar is perhaps the most controversial in football history.  Qatari social, religious, and legal norms clash with values that many people from other parts of the world hold dear.  For example, things like extramarital sex, same-sex behaviour, and importation of religious books are illegal in Qatar. A Qatari ambassador for the World Cup said that homosexuality is a ‘damage of the mind’ and a ‘spiritual harm’. He added that people going to Qatar will have to accept their rules.

This flies in the face of the fact that many players, commentators, and other stakeholders who will go to Qatar have been openly condemning Qatari social, religious, and legal norms in many ways. For example, Australian footballers have released a video condemning human rights violations in Qatar, including the treatment of migrant workers. German defender Leon Goretzcka said that by displaying messages against Qatari norms players want to “set an example for the values we want to stand for”. Is this hypocritical?

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Abortion, Democracy, and Erring on the Side of Freedom

by Alberto Giubilini

(crosspost: this article appeared with a different title in iaiNews)

The leaked draft opinion by Supreme Court Justice’ Samuel Alito foreshadows the overturn of the 1973 Roe vs Wade ruling. Roe vs Wade grounded women’s (limited) right to abortion in the US in the 14th Amendment of the US Constitution and its implied right to privacy. Acknowledging the pervasive disagreement over the morality of abortion, the Supreme Court has now decided to “return the power to weigh those arguments to the people and their elected representatives”.

In this way, the Supreme Court is in fact democratizing the legal availability abortion. Which raises the ethical question about whether the legal availability of abortion should be a matter of democratic procedure, as opposed to a constitutional matter around fundamental rights. I side with the latter view. I do not think a decision over women’s right to abortion should be a matter of democratic procedure such as a State election or a referendum. And I am going to provide reasons for why I think people on either side of the abortion debate can share my view, assuming they accept some fundamental tenets of liberal democracy.

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What is a party?

By Alberto Giubilini

 

There seems to be some confusion these days around what exactly a party is. The Sue Gray report updates on the alleged (i.e. actual) parties at No.10 during lockdowns cast doubts on our certainties.

For what is a party? Intriguing question, for those into philosophy. You start by thinking you know the answer and you end up confused. For example, it is obvious that not all after work drinks at the pub are parties. But what if you have a beer with your comrades in the office? Or a birthday cake appears during after work drinks? All of a sudden we feel less certain. Maybe the drinks have turned into a party at some point.

This is a rather pleasurable exercise, as long as it doesn’t affect everyday communications. It doesn’t really matter.

Except that, all of a sudden, it does. It’s partygate time.

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Omicron Travel Restrictions Are Not Ethically Justified

Written by: Alberto Giubilini, Julian Savulescu

*A version of this blogpost appears as an article in the Spectator*

 

Governments are at it again. It has become an involuntary reflex. A few days after South Africa sequenced and identified the new Omicron variant, England placed some South African countries back in the ‘red list’. Quarantine has been imposed on all incoming passengers until they show evidence of a negative test. Some European countries banned incoming flights from that region. Switzerland introduced quarantine for passengers arriving from the UK, but also banned all the unvaccinated passengers from the UK from entering the country. The domino effect we have seen so many times during this pandemic has kicked in again.

Is closing borders ethical? We don’t think so. At the beginning of the pandemic, border closures were, arguably, too little too late. Angela Merkel sealed off Germany’s borders in March 2020 less than a week after having declared that, in the name of solidarity, EU countries should not isolate themselves from one another, as the situation was out of control and extremely uncertain. The UK was also criticized for closing borders and locking down too late. In fact, countries that closed borders relatively early, such as Australia and New Zealand, fared better in terms of keeping the virus at bay.

However, we are at a very different stage of the pandemic now.  The disease is endemic, vaccination has been introduced, and we have treatments available. Why do we think the same measures that might have been appropriate in March 2020 are the best response in this very different context?

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Cross post: Why COVID passes are not discriminatory (in the way you think they are)

Alberto Giubilini

(This article is republished from The Conversation under a Creative Commons license. Read the original article)
The Conversation

UK health secretary Sajid Javid’s plans for vaccination requirements for frontline NHS workers has reignited the political and ethical debate over COVID passes.

The requirement constitutes a kind of vaccine pass; without proof of vaccination, healthcare workers are prevented from continuing working in the NHS in a frontline role. Other types of COVID passes have been introduced elsewhere, such as the so-called “green pass” used in many European countries.

COVID passes are certificates intended to limit the access to certain spaces – including, in some cases, the workplace – to people who are vaccinated, or who are thought to have immunity from previous COVID infections, or who have had a recent negative COVID test, or some combination thereof (depending on the type of pass). The aim is to minimise the risk that people in those spaces can infect others.

A common objection to COVID passes is that they are discriminatory because they would create a two-tier society with vaccinated people enjoying more freedom than the unvaccinated.

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The double ethical mistake of vaccinating children against COVID-19

 

Alberto Giubilini

Oxford Uehiro Centre for Practical Ethics

University of Oxford

 

Against the Joint Committee on Vaccination and Immunisation (JCVI)’s advice that did not recommend COVID-19 vaccination for children, the four Chief Medical Officers in the UK have just recommended that all children aged 12-15 should be vaccinated with the mRNA Pfizer/BioNTech vaccine.

This is a double ethical mistake, given our current state of knowledge.

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The end of the COVID-19 pandemic

 

Alberto Giubilini, Oxford Uehiro Centre for Practical Ethics and WEH, University of Oxford

Erica Charters, Faculty of History and WEH, University of Oxford

 

 

A discussion on the end of the COVID-19 pandemic is overdue. We keep hearing that ‘we are in the middle of a pandemic’. However, it is not clear what it means to be in the middle of a pandemic if we don’t know what it means for a pandemic to end.  How can we know what the middle is if we don’t know what the end is?

We were given a clear date by the WHO for the start of the pandemic (11 March 2020). A few days earlier the WHO Director-General had for the first time used the term ‘epidemic’ to refer to COVID-19 outbreaks in some countries (5 March 2020). A disease is categorized as an epidemic when it spreads rapidly, with higher rates than normal, in a certain geographical area. A pandemic is an epidemic spreading over more than one continent. Thus, declaring epidemic and pandemic status is a decision based on epidemiological criteria.

By contrast, the end of an epidemic is not determined by epidemiological factors alone. Historically, epidemics end not with the end of the disease, but with the disease becoming endemic – that is, accepted and acceptable as part of normal life.

However, when and how a disease becomes normal or acceptable is primarily a social, cultural, political, and ethical phenomenon, rather than scientific or epidemiological.  It is a more subtle phenomenon – and less precise – than the start of the epidemic.  The end depends on how a society decides to respond to a pathogen that keeps circulating.  We might well find ourselves out of this pandemic without realising when and how it happened.

So, when will this pandemic end?

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Crosspost: Immunity Passports: A Debate Between Jay Bhattacharya and Alberto Giubilini

By Alberto Giubilini (University of Oxford) and

Jay Bhattacharya (Stanford University)

 

crosspost with Lockdown Sceptics

 

[Prof Jay Bhattacharya (Professor of Medicine, Stanford University) and I collaborate on Collateral Global, a new project that aims to evaluate the impact of lockdowns and other pandemic restrictions. We have the same view on lockdown and pandemic restrictions, but we do have our own internal, healthy disagreement. Most people who are skeptical and critical of lockdowns (as both Prof Bhattacharya and I are) are also against immunity passports (as he is), often for the same reasons. I disagree on this point and I think some form of immunity passport should be introduced. In this exchange published on Lockdown Sceptics, we try to explore exactly where our disagreement lies and try to identify possible areas of agreement on the matter. AG]

 

The Case For Immunity Passports

by Alberto Giubilini

Having read the excellent piece in the Wall St Journal by Prof. Bhattacharya and Prof. Kulldorff, I have the impression that they take many of the reasons against lockdowns to also be reasons against immunity passports. Among these, individual liberty is prominent.

I disagree.

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