Abstract
The requirement of informed consent is central to research ethics. Translational stem cell research is one of those areas, however, where the choice to donate biological material is not likely to satisfy the criteria for a truly informed consent, due to the uncertainties about possible future research applications. The question arises whether so called broad consent, where the individual authorizes research usages that are specified only in rather broad terms, may morally legitimize the relevant research. This chapter argues that in order to settle this question, one first needs to adress certain other questions, in particular what the moral reasons are for requiring informed consent in the first place.
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Notes
- 1.
The closest one gets to this is the negative requirement that the person does not object to participating.
- 2.
Certainly there are more complex options, too. For example, the idea of broad consent could be combined with the idea of conditional consent, where the potential research subject is offered the opportunity to prohibit certain uses of donated material. Discussing this particular option is beyond the scope of this chapter, but the general point that we make in the following is equally applicable to this more complex approach.
- 3.
It seems natural to first look into the moral foundation of more traditional forms of informed consent. After all, broad consent is typically believed to replace, or at least partly do the job of, these more traditional requirements. Having said this, it is important to emphasize that none of the claims or arguments in this chapter depends on this comparison. It may be the case that broad consent is morally distinct from what we here describe as traditional informed consent, in the sense that it could be justified in an entirely different way. Even so, the three steps still need to be taken, in the right order.
- 4.
To give a radical example taken from philosophy: it does not seem as if we are morally allowed to kill someone in order to take that person’s organs, even if we thereby will save the lives of several other persons in need of transplants [16].
- 5.
Obviously one needs not refer to religious beliefs to make the point. It might be the case, for example, that a person does not, on ethical or political grounds, want to participate in research funded by certain companies or other interests.
- 6.
It could be argued that this need not be a serious problem. After all, a person who is uncertain about whether participating will be in conflict with her considered values and beliefs, is free not to participate. That is, her autonomy is not violated by anyone. Still, this approach will not help her make an autonomous decision. And it is enabling autonomy that we are interested in here.
- 7.
We have elsewhere [18] argued that this is the case in the discussion surrounding surrogate decision making, and the substituted judgment standard.
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Acknowledgments
An earlier draft of this chapter was presented at a workshop arranged by the Vårdal Institute, The Swedish Institute for Health Sciences. We are especially grateful to Barbro Krevers and Daniel Ekeblom for valuable comments.
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Broström, L., Johansson, M. (2011). Broad Consent. In: Hug, K., Hermerén, G. (eds) Translational Stem Cell Research. Stem Cell Biology and Regenerative Medicine. Humana Press, Totowa, NJ. https://doi.org/10.1007/978-1-60761-959-8_19
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