Kathinka Evers: On 'Responsible Neuroethics' and Neuro-rubbish
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Actually, we prefer the term 'neuro-rubbish.' |
Fortunately, just as I was shaking my head over Scruton’s article, I came across a response by Swedish philosopher Pär Segerdahl, who cited his colleague, Kathinka Evers, as someone whose work serves as a perfect counterexample to Scruton’s point of view. Segerdahl described Evers as a philosopher committed to “a responsible form of neuroethics: one that does not translate ethics into neuro-jargon, but sees neuroscientific findings about the brain as a philosophical challenge to understand and clarify, very often in opposition to the temptation of jargon.” [2] Needless to say, I was intrigued.
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Less drama, more research. Picture via www.dixitciencia.com |
Evers is a strong proponent of what she identifies as ‘fundamental’ neuroethics. Broadly speaking, the discipline of neuroethics can be divided into two parts: ‘fundamental’ and ‘applied’ neuroethics. ‘Fundamental’ neuroethics aims to understand how brain structures shape the nature of human morality. ‘Applied’ neuroethics examines the ethical implications of technological advances and clinical practices within the neurosciences. Evers argues that fundamental neuroethics has generally been underrepresented in the field, despite the fact that it “provides applied neuroethics with the theoretical foundations needed to address ethical problems of applying neurological science.” [4]
Standing in strong opposition to Scruton, Evers believes that a theoretically well-grounded mode of neuroethics is certainly possible. When asked about the ‘Brain Drain’ article, she remarked, “contemporary neuroscience can enrich numerous areas of social science. But the reverse is also true. The brain is largely the result of socio-cultural influences. Understanding the brain also involves understanding its embodiment in a social context. The social and neurobiological perspectives dynamically interact in our development of a deeper understanding of the human mind, of consciousness, and of human identity.” [5] For Evers, neuroethics must be undertaken in the spirit of "joint responsibility," involving, in order:
- Empirical research
- Philosophical analysis of key concepts (e.g. 'consciousness')
- Evaluation of concrete ethical issues concerning technological applications and clinical practices [6]
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Via books.google.com |
Second, I would like to put pressure on Evers’ suggestion that fundamental neuroethics constitutes a necessary foundation for applied neuroethical analysis. Of course, as philosophers and scientists, we aim to arrive at sound theories of the brain and the mind, at accounts of consciousness and free will, and so on. But these theories and the ethical implications of technological and clinical developments are not as conditionally related as Evers suggests they are. Rather, they are and ought to be pursued in parallel: we can, for example, study the neural structures underpinning human sexuality while also considering the potentially harmful implications that projected neuro-technological interventions may have on our understanding of certain sexual disorders. [6] For this reason, I disagree with Evers’ statement that “ethical discussions can precede neither scientific nor philosophical interpretation.” [5]
That said, I believe Evers would be well-situated to address some of the fears regarding advancement in neuroscience and neuroethics – fears that almost certainly underlie positions such as the one Scruton presents in ‘Brain Drain.’ As Evers has noted, “it is not uncommon for philosophers to take a rather defensive position against neuroscientific attempts to enter philosophical domains.” [4] I agree, and suggest that the next question to be addressed is, ‘Why? Why do so many philosophers and non-philosophers have such an adverse reaction to neuroscience?’ Genuinely understanding the nature of these fears would be a valuable step towards introducing these thinkers to the Great Brain Debate.
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Want to cite this post?
Hass, J. (2012). Kathinka Evers: On 'Responsible Neuroethics' and Neuro-rubbish. The Neuroethics Blog. Retrieved on , from
Hass, J. (2012). Kathinka Evers: On 'Responsible Neuroethics' and Neuro-rubbish. The Neuroethics Blog. Retrieved on , from
[1] Scruton, R., "Brain Drain" in The Spectator, March 17, 2012.
[2] Segerdahl, P., 'Can Neuroscience Modernize Human Self-Understanding, 'The Ethics Blog, May 17, 2012.
[3] Evers, K. 'Towards a Philosophy for Neuroethics," in Science and Society, Vol. 8, 2007, 48.
[4] Segerdahl, P., 'Interview with Kathinka Evers, 'The Ethics Blog, June 5, 2012.
[5] Evers, K., 'Neuroethics: A Philosophical Challenge," in American Journal of Bioethics Vol. 5 (2), March/April 2005, 31.
[6]Gupta, Kristina. 2012. Protecting Sexual Diversity: Rethinking the Use of Neurotechnological Interventions to Alter Sexuality. AJOB Neuroscience, 3(3): 24 - 28.