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Brian D. Earp

Brian D. Earp is a Research Fellow in the Uehiro Centre for Practical Ethics at the University of Oxford. He holds degrees from Yale, Oxford, and Cambridge Universities, and studies issues in psychology, philosophy, biomedicine, and ethics.

When the science of sexuality meets the politics of gay rights

By Brian Earp

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Gay genes and gay rights: On the science and politics of sexuality

If homosexuality has a genetic basis, and if gay sex produces no offspring, why hasn’t the culling force of natural selection bred it right out of the species? Neuroscientist Simon LeVay has recently taken to the electronic pages of the Huffington Post to tout his latest book and offer a few hypotheses.

In light of the article’s popularity, Professor LeVay was asked to join a panel of speakers to discuss not only the genetics of sexual preference, but also the social and political implications of such research. Since I had written on this topic on the Practical Ethics blog, I was invited to take part as well.

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Religious vs. secular ethics and a note about respect

By Brian Earp See Brian’s most recent previous post by clicking here. See all of Brian’s previous posts by clicking here. Follow Brian on Twitter by clicking here. 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… Read More »Religious vs. secular ethics and a note about respect

The AAP report on circumcision: Bad science + bad ethics = bad medicine

By Brian D. Earp See Brian’s most recent previous post by clicking here. See all of Brian’s previous posts by clicking here. Follow Brian on Twitter by clicking here.   UPDATED as of 27 May, 2013. See the bottom of the post. The AAP report on circumcision: Bad science + bad ethics = bad medicine For… Read More »The AAP report on circumcision: Bad science + bad ethics = bad medicine

“Legitimate rape,” moral consistency, and degrees of sexual harm

By Brian D. Earp

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“Legitimate rape,” moral consistency, and degrees of sexual harm

Should abortions be allowed in the case of rape? Republican Todd Akin—running for the U.S. Senate from the state of Missouri—thinks not. His reasoning is as follows:

From what I understand from doctors, [pregnancy resulting from rape is] really rare. If it’s a legitimate rape, the female body has ways to try to shut that whole thing down. But let’s assume that maybe that didn’t work or something. I think there should be some punishment. But the punishment ought to be of the rapist, and not attacking the child.

There appears to be no scientific basis for the claim that the trauma of forced intercourse can interrupt ovulation or in any other way prevent a pregnancy; indeed pregnancy is just as likely after rape as after consensual sex, according to the evidence I have seen. This news article sums up the relevant data – though please note that one of my readers [see comments] takes issue with the standard interpretation of the most frequently-cited studies.

Let’s start, for now, then, with a bit of data that is not in question: thousands of pregnancies per year, in the U.S. alone, ensue from cases of reported rape or incest–either through the caveat of Akin’s theory that “maybe [the body’s defenses] didn’t work or something” or through the medically orthodox explanation that the body has no such defense. Assuming that falsely reporting rape is relatively rare, as seems to be the case; and acknowledging that many rapes are never reported in the first place, we should be able to agree that pregnancies resulting from rape are a life-changing reality for thousands of women on an annual basis. By “rape” I mean any penetrative act done without clear consent; and here I’m calling attention to the sub-set of such acts that result in conception. I won’t say much about the term “legitimate” — which I find troubling in a hundred ways — simply because other writers have gone to town on it, and I want to say something new.

Now, given everything I’ve just said, what could be going on with Todd Akin’s moral reasoning for him to casually downplay the relevance of rape and incest to the abortion debate while maintaining, as he does, that there should be no exceptions to anti-abortionism even in those cases? Psychologist Brittany Liu uses the notion of “moral coherence” to provide an explanation:

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Replying to a critic: My last circumcision post (for a while) – with video debate

By Brian D. Earp

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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.

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Can the religious beliefs of parents justify the nonconsensual cutting of their child’s genitals?

By Brian D. Earp

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 See updated material below – reply to a critic. 

Of faith and circumcision: Can the religious beliefs of parents justify the nonconsensual cutting of their child’s genitals?

Circumcising minors on religious grounds amounts to grievous bodily harm according to a German court ruling issued on Tuesday. AFP News reports:

The regional court in Cologne, western Germany, ruled that the “fundamental right of the child to bodily integrity outweighed the fundamental rights of the parents. The religious freedom of the parents and their right to educate their child would not be unacceptably compromised, if they were obliged to wait until the child could himself decide to be circumcised.”

Some Jewish groups are up in arms. They insist that God has “non-negotiably” required that circumcision take place on precisely the eighth day after birth; hence waiting to perform the operation until the child could consent would amount to breaking this keystone covenant with their deity. Using the force of law to delay circumcision, then, is no different from banning it outright, since a delayed circumcision is religiously meaningless.

I don’t find this argument very compelling.

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Should you take ecstasy to improve your marriage? Not so fast …

Love drugs and science reporting in the media: Setting the record straight 

By Brian D. Earp, Julian Savulescu, and Anders Sandberg

Love. It makes the world go round. It is the reason we have survived as a species. It is the subject of our art, literature, and music—and it is largely the product of chemical reactions within the brain.

No wonder science is starting to unravel the ways in which we can influence it, and perhaps even control it.

Just as Darwin’s finding that we are descended from apes shocked people in the nineteenth century, so people will be shocked to find that our most lofty social ideal is something we share with our mammalian cousins and which is the subject of scientific scrutiny and even chemistry-book manipulation.

In 2008, two of us (Julian Savulescu and Anders Sandberg) published an article in the journal Neuroethics on the topic of “love drugs” – a term we use to refer to pharmacological interventions based on existing and future bio-technologies that could work to strengthen the bond between romantic partners. All three of us have an article just published in the journal Philosophy & Technology in which we build upon that earlier work. Interested readers will take the time to study those papers in full, but we have a feeling that much of the population will stop at a handful of media reports that have recently summarized our ideas, including at least one article that we think has the potential to mislead. Let us set the record straight.

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A fatal irony: Why the “circumcision solution” to the AIDS epidemic in Africa may increase transmission of HIV

By Brian D. Earp 

* Note: this article has been re-posted at various other sites, sometimes with minor edits. This is the original and should be referred to in case of any discrepancies.

 

A fatal irony: Why the “circumcision solution” to the AIDS epidemic in Africa may increase transmission of HIV

1. Experimental doubts 

A handful of circumcision advocates have recently begun haranguing the global health community to adopt widespread foreskin-removal as a way to fight AIDS. Their recommendations follow the publication of three [1] randomized controlled trials (RCTs) conducted in Africa between 2005 and 2007.

These studies have generated a lot of media attention. In part this is because they claim to show that circumcision reduces HIV transmission by about 60%, a figure that (interpreted out of context) is ripe for misunderstanding, as we’ll see. Nevertheless, as one editorial [2] concluded: “The proven efficacy of MC [male circumcision] and its high cost-effectiveness in the face of a persistent heterosexual HIV epidemic argues overwhelmingly for its immediate and rapid adoption.”

Well, hold your horses. The “randomized controlled trials” upon which these recommendations are based are not without their flaws. Their data have been harnessed to support public health recommendations on a massive scale whose implementation, it has been argued, may have the opposite of the claimed effect, with fatal consequences. As Gregory Boyle and George Hill explain in their extensive analysis of the RCTs:

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The will is caused, not free

By Brian Earp

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The will is caused, not free

Everyone is talking about free will these days. Sam Harris has a new book out. Eric MacDonald has weighed in on that. Jerry Coyne, Paul Bloom, and some philosopher-types have a debate going on in the Chronicle of Higher Education. And way back in 2009 the Society for Personality and Social Psychology hosted a “showdown” between psychologists Roy Baumeister and John Bargh on the topic: What does the ‘free’ in ‘free will’ really mean? [A video of Bargh’s half can be seen here. Baumeister is here.]

The SPSP conference led to a fiery exchange of blog posts between the two principles, and then to a more sedated pair of papers in the society’s newsletter, Dialogue. Baumeister enlisted Kathleen Vohs to co-author his piece, and Bargh (for some reason) enlisted me. Here is what Professor Bargh and I had to say — after this delightful FoxTrot comic by Bill Amend.

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ASSASSINATING CITIZENS: How not to fight terror

By Brian Earp

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In this ‘hour’ of danger: Civil liberties and the eternal threat of terror

NBC’s Pete Williams reports:

The U.S. government is legally justified in killing its own citizens overseas if they are involved in plotting terror attacks against America, Attorney General Eric Holder said Monday.

“In this hour of danger, we simply cannot afford to wait until deadly plans are carried out, and we will not,” he said in remarks prepared for a speech at Northwestern University’s law school in Chicago.

Pay attention to Mr. Holder’s choice of words here. This hour of danger? Excuse me: an “hour” is a bounded stretch of time – and not very long. But terrorism is a threat with no border – it has existed always, and will continue indefinitely. The “war on terror” cannot be won: you can kill a terrorist, sure, but you cannot eliminate a tactic. So let us not talk about an “hour.” This sort of speech is insidious. We all know that an hour takes sixty minutes and then it’s finished. But terrorism will present a “danger” forever.

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