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Volumn 22, Issue 7, 2008, Pages 370-378

Against the inalienable right to withdraw from research

Author keywords

Alienable; Ethics; Inalienable; Research; Rights; Subject; Withdraw

Indexed keywords

ARTICLE; CLINICAL TRIAL; ETHICS; HUMAN; HUMAN RIGHTS; MORALITY; PATERNALISM; PERSONAL AUTONOMY; PSYCHOLOGICAL ASPECT; REFUSAL TO PARTICIPATE; RESEARCH SUBJECT;

EID: 49549123852     PISSN: 02699702     EISSN: 14678519     Source Type: Journal    
DOI: 10.1111/j.1467-8519.2008.00666.x     Document Type: Article
Times cited : (15)

References (31)
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    • For the purposes of this paper I take alienating a right to be synonymous with waiving that right. The reason I did not make use of this synonymy in the above definition is that 'a right is alienable just in case its holder is allowed to alienate it' is less cognitively helpful than the definition given in the text.
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    • Research Participation and the Right to Withdraw
    • Monique Spillman and Robert M. Sade have also recently published a piece urging that participants in xenotransplantation trials not be allowed to withdraw from life-long surveillance, on analogy with making a Ulysses-contract. This is not the place to assess their complex argument, but it can be interpreted as arguing in a particular case that the right to withdraw from research is alienable. See
    • S.J.L. Edwards. Research Participation and the Right to Withdraw. Bioethics 2005 19 : 112 130
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    • See Cambridge, MA: Harvard University Press: chapter 2, section 5.
    • Judith Jarvis Thomson argues that the distinction between moral and legal rights rests on a confusion, that 'moral right' and 'legal right' do not name distinct species of rights. (See Judith Jarvis Thomson. 1990. The Realm of Rights. Cambridge, MA: Harvard University Press: chapter 2, section 5.) My point here can be stated in a way consistent with her thesis: I intend to argue that the right to withdraw from research is alienable, not that we should implement legal policy to allow such alienation.
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    • Nuremberg Code. Washington, DC: US Government Printing Office:
    • The Nuremberg Code's clause on subject withdrawal is:During the course of the experiment the human subject should be at liberty to bring the experiment to an end if he has reached the physical or mental state where continuation of the experiment seems to him impossible.(Trials of War Criminals before the Nuremberg Military Tribunals under Control Council Law, No. 10, Vol. 2. 1949. Nuremberg Code. Washington, DC: US Government Printing Office: 181-182.) This is an exception to the general consensus of the inalienable right to withdraw, but not one friendly to my argument, for if I am right then it is sometimes permissible for a subject to waive the right to withdraw even when he has reached the physical or mental state where continuation seems to him impossible.
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    • One very important issue which I will not consider is whether, even granting that the moral right to withdraw is sometimes alienable, it might be too costly or open to abuse to figure out when exactly subjects should be allowed to waive it. I suspect that many of the costs of figuring out when subjects are competent enough to decide to waive their right to withdraw will be borne by the research team itself, on a par with how a clinical care team is responsible for determining when their patients are competent to consent to medical treatment. However, there will surely be extra burdens on oversight committees and the legislative system to accommodate this moral right. The important point is that these sorts of questions fall under the heading of whether we should allow the legal waiver of the right to withdraw, not whether it is in fact morally permissible to allow subjects to waive that right.
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    • Of course, this is not to say that (a) whether rights are alienable depends on considerations of cost. Rather, it is to say merely that (b) the reason it is important to examine whether rights are alienable is that the wrong answer may be costly. And, of course, neither (a) nor (b) above presupposes that rights are grounded in cost or utility, though the affirmative answer to (a) claims that whether rights are alienable is grounded in costs or utility.
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    • I say 'typically' to postpone discussion of possible exceptions, such as slavery contracts, which I will address shortly. At the moment, my concern is merely a general presumption in favor of alienability.
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    • This second reason may be just a restatement of the first, but if so the restatement still looks at the issue from a different-enough angle to be worth articulating and distinguishing.
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    • Note that this dilemma does not take a stand on the contentious issue of whether considerations of autonomy are distinct from and should trump consequentialist concerns. The dilemma still arises even if autonomy is merely one among many goods to be thrown into the consequentialist hopper, for in that case there is still no good reason to throw only first-order autonomy into the hopper, excluding second-order autonomy.
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    • Note that I need not take a stand on whether rights are grounded in respect for autonomy, as opposed to grounded in consequentialist concerns. That is because either way rights should be presumed to be alienable: inalienable rights can infringe on autonomy and also lead to worse consequences.
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* 이 정보는 Elsevier사의 SCOPUS DB에서 KISTI가 분석하여 추출한 것입니다.