Bodyworlds and the Ethics of Using Human Remains: A Preliminary Discussion

Abstract

Accepting the claim that the living have some moral duties with regard to dead bodies, this paper explores those duties and how they bear on the popular travelling exhibition Bodyworlds. I argue that the concept of informed consent presupposes substantial duties to the dead, namely duties that reckon with the meaning of the act in question. An attitude of respect and not regarding human remains as mere raw material are non-alienable substantial duties. I found the ethos of Bodyworlds premature but full of promises such as public attitudes to organ donations. At the practical level I conclude that Bodyworlds should use only willed donations or unclaimed bodies for which dignified funerals are not available. In the case of live donations, Bodyworlds has a duty to participate in the medical care of needy donors. However, secrecy with regard to the source of cadavers seems to be the most troublesome aspect of Bodyworlds.

The reliance on unclaimed cadavers for anatomical teaching by medical schools in Africa

“…In recent times, the public has been very critical and vocal about the use of unclaimed bodies for the exhibition of cadavers. Public pressure on Gunter von Hagens moved him to change his source of material from unclaimed bodies in China and Russia to donated cadavers from Germany (Barilan, 2006;Bates, 2010). Two other cadaveric exhibitors, ''Bodies: The Exhibition'' and ''Premier,'' still use unclaimed bodies from China and are coming under increasing public pressure and legal scrutiny (Bates, 2010).…”

Human body exhibitions: public opinion of young individuals and contemporary bioethics

“…Various attempts were carried to ban the exhibitions in many west-world countries [1], although this kind of reaction has not been noticed in Greece. The German Anatomical Society tried to prevent the initial "Body Worlds" exhibition in Mannheim in 1997 [15], whereas the American Association of Anatomists supported it oYcially just in 2008 [5].…”

“…Every community has its traditions and special practices referring to the handling of the dead. The symbolism of the dead body represents an emotionally charged eVort to honor the life and memories of the person who owned it, whereas burial and cremation are regarded as the most respectful disposing practices [1]. Following the classic age civilization, the modern Greek culture has been strongly inXuenced by the writings and teachings of the Orthodox Christian dogma so the burial and funeral are mandatory, while the cremation of the dead is legally accepted only since 2006.…”

“…During plastination, the original tissue Xuids are replaced by synthetic polymers, while the DNA and proteins remain unaVected, leading to a debate about the deWnition of human and non-real [1,21]. Thus, the previously human tissue is transformed into a transcientiWc natural structure model and a permanent anatomical specimen [9], according to von Hagen's legal point-of-view, the plastinated corpses are becoming permanent anatomical specimens [9].…”

“…Thus, the human "inner face" can be accessible not only to the privileged life-sciences professionals and students but also to the general public. The technique aspired to replace the traditional, private, statical, and artless formalin-Wxed body parts or organ displays as an attempt to "democratize" anatomy [1,11]. In common praxis, the human anatomy knowledge is an impassable by the medical professions, whereas the general public usually is dealing the topic with dread.…”