Archive for category Bioethics
Veronica Abbass asked me to write something about Margaret Somerville’s recent complaint column, in which she urged people to respond to her ideas instead of criticising her religion. (See “Judge me by my ideas, not my religion.”) So, I did so, and you can access that post here, over at Canadian Atheist. Since I have in effect opened up the blog again, it seemed worthwhile to recapitulate here what I said over at Canadian Atheist, with a few modifications. (I should warn you that this is, at this point, only a one-off post. My main reason for releasing a few older posts was to help Jerry Coyne with his book. Though I have kept the domain name, I do not, for the time being, intend to return to regular blogging.)
The funny part is that Somerville should only just now have recognised that many people regard her as a spokesperson for the Roman Catholic Church. She knew, she says, that there were a few activists who so regarded her, but she was completely oblivious that this was a widely shared view. Either she is living in a cocoon, or she shows less interest in her public image than she leads us to believe, since she has become something of a darling to Canadian news media, who consult her repeatedly on issues of bioethics.
While I find it hard to believe that this is something that she did not know before, she is very lucky to have been spared for so long the dismay that this realisation has caused her. The strange thing is that she gives, in her latest contribution to the Globe and Mail, no reason at all for supposing that she is not, as it is imagined, a mouthpiece for the Roman Catholic Church. She says that she has “never argued from a religious base in presenting ethical and legal analyses of the issues with which I deal.” But this is really a bit of window dressing, since she must know that the Roman Catholic voice in the public sphere seldom puts on religious vestments; instead, it purports to speak in terms that are applicable to everybody. Indeed, it is hard to see the difference between the official Roman Catholic public voice on issues like assisted dying, homosexual marriage, AID (artificial insemination by donor), abortion, and other bioethical questions, as they impinge on law, and Margaret Somerville’s show of studied objectivity. On each of these questions she comes to conclusions which differ not at all from the teachings of her church on these matters, and uses identical types of argumentation.
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