ABSTRACT
The biological and political processes which create, maintain, and end life, are assessed within the evolving parameters of the ‘right to life’ and the ‘value of life.’ These processes are the product of a multi-dimensional relationship between individuals, companies, and governments, and it is necessary to place these relationships under scrutiny to ensure that mortal choices are made legitimately (see Ramcharan 1985; Hood and Hoyle 2008; Schabas 2002 and Rose 2007). The assessment of the evolving spectrum of life scenarios from an isolation of life in its biological existence (Mathieu 2006, 9) through to life as a political expression requires a multi-disciplinary analysis. It is not enough for the right to life to remain within the ambit of law and legal critique, political science and philosophical exposition and other systems of thought (for example, those considering autopoietic sociology, feminism and religion) are also required.1 Furthermore, the value of life cannot remain within the realm of economics and actuarial calculation, it must include a consideration of the ethical and sentimental circumstances (Rorty 1993) which infiltrate financial exchange. Hence there is a need for ‘orienting ourselves in thought’ (Kant 1970, 241),2 to continue the assessment of the questions which are currently in the public domain, for example the debates concerning the legitimacy of war, the death penalty and retribution in punishment, abortion and
the propositions of the pro-life and pro-choice movements.3 There are also new and developing questions which require scrutiny, for example, those concerning human embryonic stem cell research, and therapeutic and non-therapeutic cloning, which seek to contribute to the health and macro-eugenic governmental strategies, and the micro-eugenic considerations by parents (see Rose, Wahlberg and Klein, this collection).4
