Human ExperimentationGabriel Tordjman, Issues in Bioethics Winter 2010.
Post War Experimentation: a Canadian Connection
Wilder Penfield (1891-1976)
One of Canada’s most outstanding scientists, Penfield pioneered treatment and surgery for epileptic patients but also greatly advanced our knowledge of the brain. His technique was to stimulate different areas of the brain. By doing this he was able to pinpoint the exact part of the brain responsible for epileptic seizures in his patients, a crucial step in then curing or relieving their epilepsy. Through the same technique, however, Penfield was sometimes able to trigger memories like sights, sounds and even smells that came vividly to his patients. As a result of this work, Penfield was able to construct a kind of map of the human mind.
Dr. Ewan Cameron’s Experiments at the Allen Memorial in Montreal
Ewan Cameron (1901-1967): psychiatrist, observer at Nuremberg Trials, former head of the American Psychiatric and Association conducted experiments at McGillUniversity’s Allen MemorialInstitute in the hopes of curing their mental illnesses in the 1950s and early 60s.
Cameron’s experiments involved sleep deprivation and sleep inducement, intake of massive doses of hallucinogenic drugs like LSD, and electroshock therapy(ECT). Cameron’s idea was that he could wipe out past behaviour patterns that created the mental illness (he called this “de-patterning”) and then replace these with good patterns via “psychic driving” through constantly repeated taped messages during sleep.
Unfortunately, he succeeded only in destroying the complete memories and therefore the lives of many of his patients. Many lost all memory of their children, husbands, past jobs, past life and even how to play guitar. He was never able to replace the “bad behaviour patterns” with “good ones”.
His patients did not know and were never told they were taking part in experimental procedures and did not sign their consent to these.
The Cold War (1950s & 1960s)
The post war period featured an ideological rivalry between the USA and the USSR for political influence throughout the world called the Cold War. Fear and paranoia existed on both sides that one would crush the other. In America, anti-communism reached a peak in trials in the 50s against hundreds of people accused of being communist and possible agents of the USSR. The trials were led by Senator Joseph McCarthy (1908-1957). In addition, trials against many people in the film industry were conducted by The House Un-American Activities Committee. The trials are now considered like “witch hunts” that ruined the lives of many American politicians, activists, artists and scientists. At the same time, paranoia and fears about possible “brainwashing” are also reflected in movies like The Manchurian Candidate (1962), remade but with much different plot line reflecting a different time in 2004.
At the same time, the Korean War in the 50s raged between North Korea, supported by Communist China and the USSR against South Korea, supported by the US, Canada and other western nations and the UN. When some American soldiers were caught by the communists and denounced their own government, even when they returned home, American authorities were fearful that they had been “brainwashed” and thus decided to launch their own brainwashing program, entitled MK-ULTRA, directed partly by the CIA (Central Intelligence Agency), one of the USA’s spy agencies.
Ewan Cameron’s work in Montreal seemed perfect for this purpose, so they began funding his experiments.
Some Questions to Consider
1. How does the historical context help us understand the motives, intentions and goals of the experimenters and experiments?
2. What were the ultimate motives of the experimenters? Were they well-intentioned, aimed at the greater good or were they more self-interested?
3. What ethical principles are most relevant for an ethical evaluation of these experiments?
4. How would a utilitarian perspective evaluate these experiments? Could they be considered “ethically justified” from this perspective in any sense or not?
5. How would a Kantian perspective evaluate these experiments? Could they be considered “ethically justified” from this perspective in any sense or not?
6. Are there any examples of equally morally questionable practices permitted today by our governments or other authorities today?
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