Introductory
summary by Ted Honderich of Mary Warnock’s Royal Institute of Philosophy Annual
Lecture
WHAT IS
NATURAL? AND SHOULD WE CARE?
Baroness Mary Warnock is known to
philosophers mainly for the books Ethics
Since 1900, Existentialism, Imagination, The Intelligent Person's Guide to Ethics (1998), An Intelligent Person's Guide to Ethics (2004),
and Dishonest to God: On Keeping Religion
Out of Politics. She has taught in the Oxford and Cambridge women's
colleges Lady Margaret Hall, St. Hugh's College, and Girton College. She is
known to the wider world for public service having to do with reasoned
committee reports bearing her name on human embryos, euthanasia, education, and
animal experimentation. It has been said, by me, truly, that she gives the great
and the good a good name.
What is natural and what isn't? What
is unnatural or against nature? And what follows from the answer about what is
to be done?
There have been religiously inclined
conceptions of nature, in the case of Prince Charles connected with organic
farming. It has been opined that we need always to go with the grain of nature.
There have also been politically or indeed morally inclined conceptions in the
case of reactions on behalf of Indian peasants and other reactios to genetically
modified non-replicating and otherwise objectionable seeds. The philosophically
respected German metaphysician Heidegger, who did not ever reject his Nazi past
or at any rate connections, objected to the technology that commodifies what
should instead be our dwelling in
nature. Bernard Williams also concerned himself with an intrinsic good of
nature. There have also been our widely shared and indeed common ideas and
feelings about nature of a Romantic kind -- vernal woods and our experience and
poetry of them.
It is Warnock's inclination to ask
for more in objections having to do with the unnatural in connection with
developments in science and technology. She remarks that we need to depend not
on principles of sensibility, for example, but on principles of sense. We need
these principles with respect to dark anticipations at the present time that
are like earlier anticipations that had to do with Hiroshima and the discovery
of DNA. We need to think more about human
reproductive cloning in particular. We need to think more in our new situation
that began with the cloning of Dolly the sheep.
Put aside what is quite different,
therapeutic cloning, in short a use of cells in treatment. Perhaps
instructively, not much objection to this having to do with the unnatural is
made -- unnatural in some sense though it obviously is. What are we to think
about human reproductive cloning? It wouldn't be natural in any sense that
comes to mind quickly, would it, for a child to come into the world by
non-sexual means? A child, that is, who as a result of biotechnology, inherits
its makeup from only one person rather than two, a child having a genetic
inheritance from only that one person.
Suppose that you do agree -- do give
the natural answer in some sense --
that the fact of the child's having only one parent in the given sense wouldn't
be natural in some sense. Is that a moral argument against it? That is the
principal particular question considered in the lecture. It is an impressively
reflective instance of the genre of applied ethics, which began to have that
name in about 1982.
If this question of morality or more
clearly of right and wrong can be introduced by way of considerations of
legality, it is as certainly different from legality, as needs to be asserted regularly.
One thing is easy enough about this reproductive cloning. In the foreseeable
future of science, this will be wrong. It will be wrong on the simple and great
ground of risks to the cloned child -- clear enough just on the small facts of
the life of Dolly the sheep, who had things wrong with her.
But suppose the day comes when there
are not those risks. Can we now say that human cloning will still be wrong on
the ground of being unnatural? There are weak considerations here, one being
that the cloned child would be being denied a human right to personal identity.
There is the stronger consideration of possible consequences with respect to
the general good or bad of the society, anticipated in Aldous Huxley's Brave New World.
It is argued by Mary Warnock, with
respect to whether any cloned child would suffer, that here too an answer must
be speculative. It is remarked by her that we would in a way be being natural
in taking benefit from the cloning researchers, who like all of us are part of
human nature. You will need to consider for yourself her philosophically
judicious words.
Is it the gravamen of the lecture
that considerations of the natural are in serious thinking unlikely to outweigh
or even be challenges to a reflective and contentful principle of right and
wrong? You could look into the question by way of what was mentioned earlier,
that intelligent person's guide to ethics.