Biomedical Engineering Reference
In-Depth Information
speaking of today's metaphysical or ethical problems. Criticisms of
Aristotle's depiction of the human essence, its faculty psychology, its
(often misunderstood) teleology, its reification of historical social roles
and opportunities, may be left to stand. Rather, the issue is a reexami-
nation of the metaphysical basis of human life and how that may cast
light on the discussion of genetic engineering. Does genetic engineering
touch in a profound sense what we are, and may its practice forever alter
and perhaps efface human nature?
Death
The most dramatic way in which genetic engineering could alter human
nature would be to slow the process of aging or do away completely
with death. Our struggle with death and our desire to overcome it are
illustrated throughout all forms of literature. The rewards of being a
good human being are generally put in some form of eternal life, whether
it be the transformation of heroes in Greek mythology, the eternal sal-
vation of Christianity, or the release from the wheel of life in Hinduism.
Another dramatic possible effect of genetic engineering would be service
in the pursuit of perfection, to eliminate flaws and certain types of lim-
itations that impede the accomplishment of a sense of the ideal. Both of
these possible effects are areas of obvious linkage between cultural atti-
tudes and medical science. As medical science is transformed by genet-
ics, the long-standing Cartesian expectation that medicine is the most
promising route for human moral, as well as physical, improvement
seems well within our grasp.
The possibility of escaping death seems to be inextricably connected
with the enmattered nature of human life. We die, learn, struggle, forget,
and fail, all because of our physical nature. Thus, it seems that the matter
of our nature is what is the matter with it.
This issue has received much attention in the history of Western phi-
losophy; consequently, it is much too big to be adequately enjoined here.
For the sake of illustration, and consistent with the approach already
taken in this argument, a brief look at Aristotle's handling of the ques-
tion of the limitation of being material would be appropriate. If Joseph
Owens is correct, the focus and goal of the argument in Aristotle's
Meta-
