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Broadly speaking, there are two types of neuroethical problems. In the first category are the ethical problems raised by advances in brain structure & function, cognitive science, behavior science, functional neuroimaging, neurosurgery, psychiatry, psychopharmacology & neuropharmacology, brain implants, neurogenetics, neuropathology, & brain-machine interfaces. In the second category are the ethical problems raised by our growing understanding of the neural bases of behavior, personality, consciousness, & states of spiritual transcendence.
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The brain, like the heart, is a bodily organ, but because of its unique function, its manipulation carries with it a host of ethical & metaphysical conundrums that challenge our intuitive & largely settled views about who & what we are.
Brain interventions call attention to something hard to fathom & often overlooked: what we like, what we are like, who we are, in some very real sense, are dependent on the motion of matter & ebb & flow of electrical signals in our brains, just like any other physical devices.
After all, if we are merely material beings whose personality can be altered & even controlled by fairly simple technologies such as deep brain stimulation, is there really a there? Is there some immutable kernel of a person that is the self, or an essence that resists change? Can brain interventions change who we are — make us into a different person or alter personal identity?
Addiction neuroethics focuses on the ethical, philosophical, legal, & social implications of neuroscience research of addiction, as well as its translation into effective, economical & appropriate policy & treatments.
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