My newest book – from MIT Press in this case – is Humanity Enhanced: Genetic Choice and the Challenge for Liberal Democracies.
Humanity Enhanced is based on my PhD dissertation from Monash University, completed back in 2008. That PhD program turned out to be a big part of my life (as those of you who know me well are already aware, this was actually my second PhD, completed relatively late in life; my original PhD was an Eng.Lit. one from well over 20 years before).
The text has been reworked quite heavily since the original PhD dissertation, which was entitled “Human Enhancement: The Challenge to Liberal Tolerance”, supervised by Justin Oakley, and examined by Gregory Pence and Nicholas Agar.
Compared to the PhD dissertation, Humanity Enhanced has been expanded and elaborated in some respects, simplified in others (and especially in its language), updated, rejigged to deal with certain issues raised by the anonymous reviewers for MIT Press, and generally altered and lengthened sufficiently to be a quite separate work.
It includes a lengthy (and I hope useful) discussion of the therapy/enhancement distinction that does not appear in the original dissertation. I did write something along these lines at the time before deciding that it was not appropriate in that context. My interest was not so much in “enhancement” in some way that contrasts with “therapy”, but with the actual or postulated technologies of genetic choice that had been so controversial in the years leading up to my PhD program (notably after Dolly’s announcement in 1997). Still, the issue of a supposed therapy/enhancement boundary remains controversial, so I decided to say something about it in an appendix, if only to explain some of the problems with the idea, and why I am reluctant to see any such boundary as crucial either for the purposes of moral decision making or those of public policy.
That is not to say that no boundary line can ever be drawn. If, however, we push too hard on the concept of a therapy/enhancement boundary, we may find it very unsatisfactory for our needs. With some specific issues, it may fail to deliver any clear result or may appear to deliver one that is rather remote from what we really care about. There may be a range of cases where it provides a useful shortcut for our thinking, but I doubt that it is helpful with cases that are of genuine philosophical interest and difficulty.
While MIT Press is announcing Humanity Enhanced with an official 2014 publication date, and it bears a 2014 copyright date inside the book, it has actually been available for purchase for three or four weeks now, at least from Amazon.
Humanity Enhanced stands alone; you can read it easily without reference to any of my other work. To get a more complete picture of my position in legal and political philosophy, however, it is best to read it in conjunction with my 2012 book Freedom of Religion and the Secular State. Both deal with aspects of legal/political philosophy and liberal theory. Between them, they give a rather comprehensive picture of my position in legal and political philosophy, which is not to say that they tell you how I would vote on every policy issue that comes up.
Indeed, my philosophical position gives a quite wide discretion to voters, electorates, political parties, and legislatures to disagree reasonably on such issues as exactly what laws should be enacted, what economic policies to pursue, what punishments to impose for various crimes, etc. I don’t claim that we can simply read off “correct” answers to such issues from our philosophical positions, although I do claim that we should agree to rule out some arguments as good justifications for our laws and policies. If my arguments for that are accepted, many substantive policy positions become very difficult to justify (since the most obvious arguments are ruled out), while others become very difficult to oppose reasonably.
To take just one example, I think it would be difficult under current circumstances to put a convincing and legitimate argument against making provision to recognise same-sex marriage – we could argue about the details, perhaps, but there seems to be no good argument against providing for some kind of regime for recognising same-sex marriage under conditions identical to, or at least very similar to, those relating to opposite-sex marriage. I develop the argument in Freedom of Religion and the Secular State.
In Humanity Enhanced I focus on technologies of genetic choice, such as preimplantation genetic diagnosis to select embryos, human reproductive cloning to bring into the world a child with a particular genome, or genetic engineering in the sense of altering an embryo’s DNA (and hence its genetic potential). I argue that public policy in this area has shown a considerable degree of illiberalism and even moral panic. We can, I suggest, do better than this. Next time we are confronted with some apparently scary innovation we can ask whether its prohibition is really justifiable in accordance with secular and liberal principles such as we’ve inherited from the Enlightenment.