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

By Brian D. Earp

See Brian’s most recent previous post by clicking here.

See all of Brian’s previous posts by clicking here.

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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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How will the future change your politics?

Your politics are determined by your values, your opinions about the facts of the world, and, let’s be honest, just a little bit of tribalism. But the future is approaching, as it often does, and great transformations may be in the cards. Transformations that could dramatically affect the facts of the world. So whatever your values are, there is a chance that you may soon be arguing for the opposite of your usual policies. For instance, what if the future were necessarily…

Communist: one of the easiest ones to conceive of. Here it turns out that as barriers to trade are removed and transaction costs go to zero, the natural state of the economy is one of perpetual crashes. Celebrity and fame feed upon themselves: everyone demands the best, and the definition of the best is shared widely: niche markets don’t exist. Incomes follow such a sharp power law that only a few percent of the population have any wealth at all. Automation means that most people can’t earn enough to sustain themselves: their income drops below the costs of keeping them alive. Hence a large, bloated, over-regulating government becomes a matter of survival.

Ultra-capitalist: as barriers to trade are removed and transaction costs go to zero, the whole market segments into small niches. Everyone can find some buyer for their work, as new demands and new suppliers spring up immediately, connected by new technologies. Technology solves known externalities (like global warming), so there is little need for a centralised controlling authority. Change happens so rapidly that any governmental intervention is counterproductive: by the time the change is implemented, the benefits and costs the government was trying to influence are things of the past. The efficient market, the only thing fast enough to keep up with itself, flows like a river around any blundering governmental efforts, rendering them moot.

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Nudge Drugs: should the social side-effects of medications weigh into public health?

You are a public health official responsible for the purchasing of medications for the hospitals within your catchment area in the NHS. Your policies significantly affect which, out of the serpentine lists of heart disease medications, for example, are available to your patients. Today, you must choose between purchasing one of three heart disease medications: Drug A, Drug B, and Drug C. They are pretty similar in efficacy, and all three have been being used for many years. Drug B is slightly less expensive than Drug A and Drug C, but there is emerging evidence that it increases the likelihood that patients will take “bad bets,” i.e. make large gambles when the chance of winning is low (and thus might contribute to large social costs). Drug C costs a tiny bit more than Drug A, but there is some evidence that Drug C may help decrease implicit racial bias. You have been briefed on the research suggesting that implicit racial bias can lead to people making choices that consistently and unintentionally limit the opportunities of certain groups, even when all the involved parties show explicit commitments to social equality.  Finally, there is emerging evidence that drug A both helps people abstain from alcohol and dissociates negative emotional content from memories.

Which drug should you purchase?

 

Let us begin to think about this question through the lens of the idea of the “Nudge,” which has exploded onto the public sphere (and blogosphere) since Thaler and Sunstein’s published their book, “Nudge: improving decisions about health, wealth, and happiness.”   (see the blog here). I briefly and incompletely introduce nudges here, in hopes that we may soon move on to discuss the kind of “nudge drugs” our thought experiment considers.

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The will is caused, not free

By Brian Earp

See Brian’s most recent previous post by clicking here.

See all of Brian’s previous posts by clicking here.

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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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Is it OK to have an affair if your partner is asexual?

I am desperate to start a sexual relationship with an old acquaintance but his wife, who has no interest in sex, would be appalled if she knew. Does that matter?

I read this in the Guardian’s ‘Life & Style’ section. Every week, a reader can present a dilemma she/he is faced with in her/his ‘private’ life and ask other readers for advice.

The full story goes like this:

I recently reconnected with an old classmate from my teens, and we fell in love almost immediately. We are in our early 50s and both in long marriages to good people whom we love. Leaving our spouses is not an option [….] Despite our desire for each other and the fact that his wife and my husband may be asexual, my friend and I have not slept with each other. My husband has given me permission to have a lover, but my friend’s wife would be appalled if he asked for the same set-up. Shouldn’t someone with no interest in sex and minimal romantic attachment to their spouse (they are like roommates) allow that spouse to fulfil her or his needs for stimulation and affection (discreetly) elsewhere without calling it “cheating”? My friend and I are moral people, but life is short.

Some of the readers’ replies are:

Whose word do we have for it that his wife is asexual?…Oh, only his… What a surprise.

Of course it is ok!  Go and fuck with everyone in sight and don’t bother! 🙂

Fortunately, other replies are more sophisticated. Most people seem to acknowledge the dilemma is real. None of the proposed options are ideal. For example, those who suggest asexual married couples should never have extramarital sexual relationships at the same time acknowledge that this solution is not ideal as sexual frustration may build up and may have devastating effects on the marriage. Those who suggest the individuals who are attracted to each other (henceforth ‘sexual’ individuals) should be honest about it to their partners, and that the ‘affair’ (consented to by all parties concerned) may be justified,  realise this will make their ‘asexual’ partners unhappy, with potentially devastating effects for both marriages. Perhaps some will find it obvious that one of these alternatives is better than the other, but surely we must except that whichever option one chooses, there is some harm, or risk of harm.

Could what Savulescu and Sandberg, in their 2008 paper, have called ‘love drugs’  help resolve the dilemma?

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Rick Santorum, birth control, and “playing God”

By Brian Earp

See Brian’s most recent previous post by clicking here.

See all of Brian’s previous posts by clicking here.

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Rick Santorum, birth control, and “playing God”

Rick Santorum thinks that birth control is immoral. Santorum, a former Senator from Pennsylvania, is one of two human beings – if the polls have it right – likeliest to become the Republication nominee for President of the United States this election cycle.

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Choosing one’s own (sexual) identity: Shifting the terms of the ‘gay rights’ debate

Choosing one’s own (sexual) identity: Shifting the terms of the ‘gay rights’ debate

By Brian Earp (Follow Brian on Twitter by clicking here.)

UPDATE: See HuffPost Live debate on this topic here.

Can you be gay by choice? Consider the following, from the Huffington Post:

Former “Sex and the City” star Cynthia Nixon says she is gay by “choice” – a statement that has riled many gay rights activitists who insist that people don’t choose their sexual orientation.

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Knowing is half the battle: preconception screening

In a recently released report the UK Human Genetics Commission said there are “no specific social, ethical or legal principles” against preconception screening. If a couple may benefit from it, testing should be available so they can make informed choices. Information about this kind of testing should also be made widely available in the health system (and in school). The responses in the news have been along predictable lines, with critics warning that this is a modern version of eugenics or that it would lead to some people being stigmatized.

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