In philosophy and neuroscience, neuroethics is the study of both the ethics of neuroscience and the neuroscience of ethics. The ethics of neuroscience concerns the ethical, legal and social impact of neuroscience, including the ways in which neurotechnology can be used to predict or alter human behavior and "the implications of our mechanistic understanding of brain function for society... integrating neuroscientific knowledge with ethical and social thought".
Some neuroethics problems are not fundamentally different from those encountered in bioethics. Others are unique to neuroethics because the brain, as the organ of the mind, has implications for broader philosophical problems, such as the nature of free will, moral responsibility, self-deception, and personal identity. Examples of neuroethics topics are given later in this article .
The origin of the term "neuroethics" has occupied some writers. Rees and Rose (as cited in "References" on page 9) claim neuroethics is a neologism that emerged only at the beginning of the 21st century, largely through the oral and written communications of ethicists and philosophers. According to Racine (2010), the term was coined by the Harvard physician Anneliese A. Pontius in 1973 in a paper entitled "Neuro-ethics of 'walking' in the newborn" for the Perceptual and Motor Skills. The author reproposed the term in 1993 in her paper for Psychological Report, often wrongly mentioned as the first title containing the word "neuroethics". Before 1993, the American neurologist Ronald Cranford has used the term (see Cranford 1989). Illes (2003) records uses, from the scientific literature, from 1989 and 1991. Writer William Safire is widely credited with giving the word its current meaning in 2002, defining it as "the examination of what is right and wrong, good and bad about the treatment of, perfection of, or unwelcome invasion of and worrisome manipulation of the human brain".
Neuroethics encompasses the myriad ways in which developments in basic and clinical neuroscience intersect with social and ethical issues.
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Cognitive liberty, or the "right to mental self-determination", is the freedom of an individual to control their own mental processes, cognition, and consciousness. It has been argued to be both an extension of, and the principle underlying, the right to freedom of thought. Though a relatively recently defined concept, many theorists see cognitive liberty as being of increasing importance as technological advances in neuroscience allow for an ever-expanding ability to directly influence consciousness.
Neurolaw is a field of interdisciplinary study that explores the effects of discoveries in neuroscience on legal rules and standards. Drawing from neuroscience, philosophy, social psychology, cognitive neuroscience, and criminology, neurolaw practitioners seek to address not only the descriptive and predictive issues of how neuroscience is and will be used in the legal system, but also the normative issues of how neuroscience should and should not be used.
Neuroenhancement or cognitive enhancement refers to the targeted enhancement and extension of cognitive and affective abilities based on an understanding of their underlying neurobiology in healthy persons who do not have any mental illness and outcomes in experimental research. As such, it can be thought of as an umbrella term that encompasses pharmacological and non-pharmacological methods of improving neurological functionality, especially interventions designed to improve human form or functioning beyond what is necessary to sustain or restore good health, as well as the overarching ethico-legal discourse that accompanies these aims and practices.
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