Informed Consent and Genetic Information

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Abstract

In the last 25 years writing in bioethics, particularly in medical ethics, has generally claimed that action is ethically acceptable only if it receives informed consent from those affected. However, informed consent provides only limited justification, and may provide even less as new information technologies are used to store and handle personal data, including personal genetic data. The central philosophical weakness of relying on informed consent procedures for ethical justification is that consent is a propositional attitude, so referentially opaque: consent is given to specific propositions describing limited aspects of a situation, and does not transfer even to closely related propositions. Assembling genetic data in databases creates additional difficulties for ethical justification. This is not because genetic information is intrinsically exceptional, but because the merger of genetic and information technologies make it possible to assemble massive quantities of complex information that defeat individuals' best efforts to grasp what is at stake, or to give or withhold informed consent. The future agenda for bioethics will need to take account of both these limitations of appeals to informed consent.

Introduction

In the mid 1970s a group of physicians and philosophers met in New York City under the auspices of the Society for Philosophy and Public Affairs to discuss ethical issues raised by the creation of genetically modified organisms: an exotic theme at the time. The topic and the ethical issues discussed were unfamiliar to everybody present. Towards the end of the evening, an elderly doctor remarked—with mild regret—that when he had been at medical school, medical ethics had been more manageable and had covered only referrals, confidentiality and billing. By contrast, we were talking about informed consent and the imposition of risk, about the rights of research subjects and of patients, about designer organisms and the implications of new technologies for human life and the natural environment. The themes that were so new that evening have been formative for medical ethics, and more widely for bioethics, across the subsequent quarter of a century.

I believe that this period of work may now be drawing to a close, and that we can expect rather different themes and philosophical issues to be central in future discussions, and that certain philosophical difficulties that these discussions have constantly shelved rather than resolved over recent years will now command more attention. The basic problem can be stated in simple terms. Bioethics, and more specifically medical ethics, has often viewed action and interventions as ethically acceptable only if they receive the informed consent of those to be affected.1 Yet this demand will become less and less easy to satisfy if individuals are swamped with information so complex in content and in organisation that few people will be in a position to provide genuinely informed consent, or informed dissent. Yet this is happening in multiple ways.

These problems arise, I shall suggest, not because most members of the public have limited understanding of science, nor because most scientists are poor communicators, but rather because the matters to which consent is sought are more numerous and more complex, and sometimes rendered increasingly opaque by the very structures of accountability that are supposed to protect the public. Even those with a high level of scientific training and culture are challenged by the ways in which information is now organised. The answer to this problem cannot be to provide more information, more regulation and more fine print: there is often all too much information provided, and more fine print around than anyone has time to deal with.

My prime illustration of changes that are now bringing this problem to a head will be the incipient uses of personal genetic data in medical and other practices, and the possibility of presenting, manipulating and using ever larger arrays of genetic data. However, this is only an illustration: many other changes, including the spread of high-tech medicine and the emergence of evidence-based medicine, raise analogous problems for current reliance on informed consent procedures.

Section snippets

Informed Consent in Bioethics

Since 1975 work in bioethics has had two principal but distinct foci: medical ethics and environmental ethics. The topics and problems in these two areas have been largely separate, and the underlying ethical and philosophical issues that have seemed most important to those writing on them have often differed.

In medical ethics much time and effort has gone into articulating and advancing a certain conception of respect for persons, and hence for patients, which centres on ensuring that nothing

Philosophical Sticking Points

I believe that discussions of informed consent have persistently overlooked and so failed to resolve some basic philosophical problems. In making so blunt a statement I may well be shown wrong. I offer some reasons for holding this view.

Those ethical debates that argue for respect for agency (persons, autonomy, individuals) distinguish between treatment that is appropriate for agents and treatment that is appropriate for (various sorts of) beings that are not agents. In trying to spell out

Vulnerable Agents and Excess Information

If agency is an indispensable presupposition of serious bioethics and of a proper account of informed consent, closer attention to the capacities of agents, and of the ways in which they can be undermined not only by explicit deceit and duress but by a myriad subtler ways of deflecting and manipulating cognition and choice, will be needed. Yet this sensible aim is elusive. Changes in the nature of the medical information that patients (and others) are asked to grasp and in the ways in which

Contexts of Consent

A very selective tour d'horizon suggests some reasons why the contexts in which consent or dissent might be sought or given are changing in ways that may stretch, strain and perhaps overwhelm individuals' capacities to give informed consent—or dissent.

The requirements for consent to uses of genetic data provide a particularly revealing example of these changes—but not, I think, the only example. Human capacities to consent and dissent are also being stretched, strained and perhaps sometimes

Is Genetic Information Exceptional?

Genetic information is sometimes characterised as exceptional, and as unlike other medical or personal information. If so, it is urged, it will need distinctive sorts of informed consent. Although this claim does not seem to me to be wholly convincing, it is worth taking seriously.

In speaking of genetic information, I set aside discussion of genetic knowledge considered in the abstract, such as knowledge claims about the nature and effects of genetic variation, about the respective

Informatics and Genetics

The second respect in which the collection and use of medical, and in particular genetic, information have changed is driven not only by developments in medical practice but by changes in information technology. We face a future in which the scientific knowledge provided by the human genome project is likely to be integrated into a technology of genetic testing, in which multi-testing may become technically routine and cheap, and in which the storage and handling of very large amounts of

Trustworthy Institutions and Informed Consent

From the point of view of individuals who are working out whether to give or withhold informed consent, complex regulatory systems can look more like another hurdle than a safeguard. The difficulties will grow as genetic data become more and more readily available, and as the construction of electronic databases combining genetic, medical and other information becomes more and more feasible. Individuals could not be expected to develop an adequate of grasp of their own genetic information, or

Acknowledgements

A preliminary version of this paper was presented as the Greenwall Lecture to the American Society for Bioethics and Humanities in October 1999. I am grateful for useful comments from many participants, and in particular to Thomas Murray for sharpening my views on genetic exceptionalism.

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