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Common Ground As Battleground: the Culture Wars Framing Bioethics

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Common Ground As Battleground: the Culture Wars Framing Bioethics Common ground as battleground: the culture wars framing bioethics continue# Pontos comuns como resultado do campo de batalha: guerras culturais e o enquadramento da bioética continuam H. Tristam Engelhardt Jr.* 514 CHAPTER SEVEN ity. This chapter shows how the emergence of contemporary secular bioethics is in particular I. Bioethics, the Culture Wars, and Western closely associated with ecclesial and theologi- Christianity: Assessing the Current Terrain cal changes in Roman Catholicism, the largest There is no cultural peace. We are in a of the Christian denominations, which changes culture war defined by disagreements. Salient led to the abandonment of its previous para- among the disagreements are bioethical bat- digm of medical ethics and the emergence of tles about abortion, human embryo stem-cell secular bioethics. Contemporary secular bioeth- research, artificial insemination of unmarried ics under the term bioethics as it developed at women, reproduction in marriage with the use of Georgetown University, a Jesuit university, in the donor gametes, healthcare allocation, physician- 1970s was intimately tied to conditions within assisted suicide, and euthanasia, to name only O Mundo da Saúde, São Paulo - 2015;39(4):514-530 post-Vatican II Roman Catholicism. Contempo- a few issues. In great part, these disputes exist rary secular bioethics has important roots in the because of the collision of traditional Christian disputes characterizing Roman Catholicism in morality and bioethics with the morality and the late 1960s and early 1970s. bioethics of the dominant secular culture. Most To appreciate the place of Christian bioethics salient is traditional Christianity’s rejection of the in the contemporary debates, this chapter exam- Bioética no Mundo da Saúde • Bioethics on Health World demoralization of morality and bioethics, as well ines as well the role of Roman Catholic thinkers as of the aggressive secularization of the public in attempting to bring peace to the culture wars space (Hunter 1991). The cultural geography of by denying as well as blunting difference. It is these profound disagreements frames the public traditional and/or conservative Christians who discourse of bioethics and healthcare policy. The are prominent belligerents in the culture wars. character of this public discourse is crucially tied The contemporary bioethical culture wars also to the secularization and the deChristianiza- importantly reflect consequences of the post- tion of the West. Contemporary bioethics itself Vatican II (1962-1965) changes in Roman Ca- arose within the collapse of mainline Christian- tholicism, which have left it ever less monolithic DOI: 10.15343/0104-7809.20153904514530 # A seção “Bioética no Mundo da Saúde”, foi criada para comportar trabalhos de grande relevância na área da Bioética e da Saúde. Nesta edição, dando continuidade à publicação da obra “After God: Morality and Bioethics in a Secular Age”, do importante bioeticista Prof. Tristram Engelhardt, Jr, que gentilmente nos cedeu os direitos, será apresentado o capítulo sete. Tal trabalho, foi primeiramente apresentado na seção “artigos em séries”, da revista Bioethikos em 2014;8(1):80-88. This chapter is drawn from the following ancestral presentations: “Bioethics after Foundations: Feeling the Full Force of Secularization,” conference on Secularization and Bioethics, sponsored by the Centro Evangelico di Cultura “Arturo Pascal” and Consulta di Bioetica Onlus, Turin, Italy, 31 January 2012, and “Religion, Politics, and the State in Modern Secularized Societies,” presented to the Comune di Napoli on 6 February 2012. An ancestral version of this chapter appears as Engelhardt 2013. * Graduado em Medicina e Filosofia. Doutor em Filosofia pela faculdade do Texas-TX, USA. Doutor em Medicina pela Faculdade de Tu- lane, New Orleans-LA, USA. Professor da Rice University, Houstoun-TX, USA. Autor das obras Fundamentos da Bioética e Fundamentos da Bioética Cristã Ortodoxa, pelas Edições Loyola, e de Bioética Global, pelas Edições Paulinas. E-mail: [email protected] 1. I must admit to having since my youth been disappointed by the claims of moral philosophy regarding sound rational argument. When I was still a Roman Catholic, I had tried to my utmost to use philosophy to secure its natural law, natural theological, and other rationalist claims. I was shocked by my failure. I found that the moral-philosophical and –theological arguments of Roman Catholicism required the concession of crucial and controverted initial premises and rules of inference. Then I discovered that the same difficulty lies at the basis of any secular moral-philosophical viewpoint, morality, or bioethics. This chapter is a special gloss on this difficulty in bioethics. in its opposition to the secularity that shapes ethics consultation, for its part, has successfully the bioethics of the dominant culture. The con- taken possession of a domain of the practice temporary culture wars are located within this of law, so that it offers what amounts to legal complex territory of conflicting social forces. The advice. However, the ethics established at law cardinal question then arises: given the disar- and in public policy is often strongly in ten- ray of Western Christianity, will the bioethical sion with the obligations of Christian healthcare battles in the culture wars continue? professionals. This complex phenomenon of This is not an easy question to answer, es- secular bioethics occasions the culture wars pecially given the continuing secularization and because, if nothing else unites secular bioeth- 515 disorientation of much of Western Christianity. ics, it is united by an understanding of itself as What resources remain to sustain Christianity’s after Christianity. Chapter Four addresses this counter-cultural character along with its re- point by showing why traditional Christians find sponses to the secular transformation of moral- themselves in positions where they are unable to ity, bioethics, and healthcare policy? Is Western compromise with the demands of law and pub- Christianity not itself about to be thoroughly lic policy established by secular fundamentalist demoralized and in the mode of Paul Tillich states where a particular secular ideology plays (1886-1965) deflated? Can Western Christian- a role analogous to the role religion plays in a ity continue to supply recruits for the culture religious fundamentalist state (Engelhardt 2010a wars? This serious issue regarding the future and 2010b). But who are those who remain in O Mundo da Saúde, São Paulo - 2015;39(4):514-530 of the culture wars and the future context for opposition to the secular state’s violation of their the disputes about bioethics and healthcare consciences? What is the character of their op- policy is a central focus of this chapter. Will the position? Answering such questions is core to cultural belligerencies concerning bioethics understanding the culture wars and the place of continue? There are grounds for doubting the bioethics in them. This chapter focuses primarily, staying power of Western Christianity. The secu- but not exclusively, on the role played by Roman larization of Western Christianity, along with Catholicism, in that it is the largest and by far the false perceptions regarding the character of the most organized of the Christianities. Moreover, disputes resulting especially from a continued it was the origin of secular bioethics. commitment to the moral-philosophical project, The belligerence of the culture wars depends raise the possibility that even many Christians on the vigor of the disputing parties. The party of will not fully appreciate what is at stake: the the secular is generally quite dedicated. There- Common ground as battleground: the culture wars framing bioethics continue collision between a secular moral vision with its fore, the character and strength of the battles bioethics, and the moral vision grounded in an depend on the strength of the response of those experience of God. What is offered in this chap- committed to traditional Christian moral and bio- ter is a geography of the contemporary Western ethical positions, primarily traditional Christians Christian theological terrain. This is undertaken who reject the demoralization and deflation of in order better to appreciate the context within bioethics and morality. As a consequence, these which bioethics arose and in which the culture conflicts have a different character in different wars about bioethics now find themselves. polities, depending chiefly on the strength of the religious groups within their jurisdictions. Often, II. Making Way for a New Paradigm for Medi- the response of the locally dominant Christiani- cal Ethics ties will be mild at best. Foreshadowing recent As the last chapter has shown, secular aca- changes in Roman Catholicism, the mainline demic bioethics is an arena of interminable Protestant Christian churches from the mid-18th disputes, for which theoretical reflections can and early 19th century abetted secularization at best provide a geography of a contentious and desacralization as they themselves were intellectual territory, but no way out. Healthcare transformed. A powerful early and continuing influence on the secularization of Protestantism p. 427). An analogous secularization and defla- was Immanuel Kant’s project of reducing reli- tion of dogma marked Protestantism in many gion to its moral significance, so that it did not areas of the northern United States, especially in matter to which religion
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