The headlines are terrifying: A highly contagious new variant of the coronavirus is circulating in England. As the story spread, politicians and media outlets reported a devastating statistic: the new strain is 70% more transmissible than other strains of the virus. This has led to new lockdowns; many border closures; flight cancellations; and people fleeing the U.K. by train, boat, and plane. But is any of this necessary? Is the world suffering from mutation panic?

A Covid-19 vaccine developed by Pfizer and BioNTech has received emergency authorization in the United States and has been authorized in the countries, and a vaccine by Moderna is likely to be authorized soon. In spite of this good news, at least for the first couple of years, Covid-19 vaccines will be a scarce resource. Because low-income countries are likely to lose out in the scramble to get access to them, there have been calls for global solidarity. While equitable allocation of vaccines around the world would be ideal, it is unrealistic as a near-term goal.

FOUR STEPS TO PROTECT COMMUNITIES FROM COVID-19 AND RESTORE THE ECONOMY

The procurement of human plasma as a potential therapy for Covid-19 is one of the latest examples of bioethics nationalism, defined by Jonathan Moreno in this blog as “distinct bioethics standards [which] are formally proclaimed as a matter of right by a sovereign state.” The race for a Covid cure pushes at the weak seams in the international liberal order in much the same way that Covid appears to be pushing at health care systems.

Volunteering for a Covid-19 vaccine trial satisfied my altruistic goals and harmonizes with my Hindu beliefs. But I am troubled that a drug company is going to profit from my altruism and my religious obligations.

The global crisis created by the coronavirus pandemic and the rush to create and distribute a vaccine widely hoped to be a “silver bullet” that can facilitate a return to “normalcy” threatens to upend seven decades of assumptions about bioethical norms.

The Covid-19 pandemic is unlikely to end until there is a safe, effective, and widely distributed vaccine. How soon can researchers achieve this goal? The answer largely depends on which strategies researchers are willing to adopt. One potential strategy is to conduct human challenge studies, in which researchers give an experimental vaccine to healthy volunteers and then test—or “challenge”—the vaccine by purposely exposing volunteers to the virus. Although a growing number of voices are calling on researchers to employ this strategy, the proposal is generating a heated debate about the ethics of such research.

Covid-19 is a matter of public and global health ethics, and the pandemic is currently accelerating cooperation within and contributions from these fields. A meeting on June 27, hosted by the European Union and Global Citizen, is the latest example another global pledging event on June 27, will include governments and large institutions, as well as individuals and communities worldwide.

Experts in infectious disease and public health warn that the Covid-19 pandemic will be with us until there is an effective vaccine, possibly 12 to 18 months in the future. This situation has given rise to calls for human challenge studies, in which healthy volunteers are injected with an experimental vaccine and then infected with the disease to test the vaccine’s efficacy. Is this ethically justifiable?

The cries of millions of people in Sub-Saharan Africa and in low- and middle-income countries elsewhere who are struggling to stay alive because of Covid-19 and the lockdowns call for us to revisit the conceptual framework of the human right to health.

Congregational rituals of religious communities around the world have attracted attention for their possible threat of spreading the coronavirus. Negative Media coverage has generally depicted members of religious communities as more or less “reckless” groups whose “fanatic” convictions can make them harm others from inside or outside their religious traditions. However, what hasn’t been discussed is how this issue should be approached as a complex bioethical issue that concerns people worldwide. With the beginning of Ramadan, paying attention to the nuances and complexities of this issue becomes especially pressing.

Canada has a fraction of the number of cases of Covid-19 as the U.S. Canadians feel vulnerable. But Canadians and Americans need to find ways to build and maintain trust within and across our borders.

The metaphor “flattening the curve” has succinctly captured the challenge of responding to the coronavirus pandemic in the United States. With no vaccine or effective treatment, the use of social distancing measures attempts to delay the spread of infection and keep the need for intensive, hospi...

Since the initial outbreak in Wuhan last December, the national and global responses to COVID-19 have been in ethics freefall.

I get off the phone with a dear friend and colleague in Italy, and the news is devastating. Health care workers dying, impossible choices of triaging limited resources, the real human toll is palpable in her voice. She says, this is not political, this is a public health “nightmare.” I then get ...

Influenza and coronavirus cause similar symptoms probably through similar modes of transmission. What is unique about coronavirus is that misinformation, missteps, conspiracies, and cover-ups have left their mark on public trust.

The death of Dr Li Wenliang from COVID-19 is heartbreaking for our country and people. Dr. Li was reprimanded for messages he posted in a chat group warning fellow doctors about a mysterious infection. His death from coronavirus underscored gaps and deficiencies in our country’s health care system and system of governance.

Hastings Center fellows in China discuss ethical questions about the response to the spreading coronavirus.

The Compassionate Use Advisory Committee, headed by Hastings Center Fellow Arthur Caplan, of NYU Langone, received the Reagan-Udall Foundation for the Food and Drug Administration’s Innovation Award. The committee was recognized for transforming how expanded access requests, also known as compassionate use requests, are granted by drug developers.

Are we ethically obliged to eat less meat? Bioethicists consider that question, and their role in addressing it.

The Collaborative for Palliative Care, in partnership with The Hastings Center, University of Rochester Finger Lakes Geriatrics Education Center (FLGEC), and Calvary Hospital, will host its annual conference this December 11th at Iona College, New Rochelle, N.Y., titled The Next Generation of Palliative Care: Integrating Palliative and Social Ethics of Care.”

Tremendous wealth beside abject poverty, a widening income gap, the vast disparity between the life prospects of a black child and a white child -- structural injustices are pervasive in our country and many places in the world. What does bioethics have to say about these problems? The Hastings Center has committed to intensifying it efforts to address structural injustices. Ideas for doing so emerged in a plenary session organized by Hastings at the annual meeting of the American Society for Bioethics and Humanities.

The American Pharmacists Association Foundation recognized Hastings Center’s Rosemary Gibson with a 2019 Pinnacle Award for career achievement on Monday, September 16. 

What does it mean to live well on a warming planet? And as the climate changes, how might health care, education, and other sectors support, or obstruct, our ability to respond? The answers to these profound, and profoundly bioethical, questions will critically influence human well-being in this century and beyond. A group of scientists, educators, and bioethicists convened at The Hastings Center recently to consider these questions and begin an interdisciplinary conversation on how bioethics might address the challenges posed by climate change.

How might bioethics help address the threats posed by climate change? A Hastings Center meeting scoped out the options.

With funding from the National Science Foundation, a new Hastings Center project will examine the rationale and challenges of public deliberation on the release of genetically modified insects, mammals, and other organisms into the environment.

The Russian poet Anna Akhmatova was a mother separated from her child by a state policy of terror. During the 1930s, she and other mothers would gather outside a Leningrad prison, desperate for information. One day, after 17 months of “waiting in prison queues,” another woman whispered to her, �...

In April, the U.S. Justice Department announced that it would criminally prosecute migrants who had been apprehended after crossing the U.S.-Mexico. border. An immediate consequence of this announcement, explained in detail here, is the separation of children from their parents.

Human infection challenge studies, which deliberately expose healthy volunteers to disease-causing infectious agents under carefully controlled conditions, offer a valuable method of biomedical research aimed at efficient initial efficacy testing of vaccine candidates, among other possible uses. They...

Daniel Callahan, cofounder and president emeritus of The Hastings Center, organized a daylong meeting to explore urgent issues in global health and discuss ways that bioethics can help address them. The meeting, which took place at the Center on November 1, focused on the stark disparities in access ...

Over the past several years, I have served on a couple of panels considering the clinical and ethical challenges posed by pandemic flu. Our concern was the threat posed by the avian variety brewing in China; not once did we discuss an alternative viral vector. Nonetheless, in light of the current fe...