It seems to me that cadavers are a
useful tool in most sciences that deal even remotely with biology. In
some tests, it would be arguable that cadavers are more useful than a
computer simulation would be. Saving lives and, if putting a monetary
value to a human life, saving money. Roach says “As calculated by
the Urban Institute in 1991, [a life is] worth $2.7 million,”
(126). Some people in life may not even earn $2.7 million through
honest labor. It is hilarious to me that according to this
calculation, these aforementioned people are worth more dead than
alive. Burke and Hare thought the same thing. Although these
cadavers (at least I assume) were given away in accordance with the
previous tenant's free will, and although corpses are not snatched to
be sold by unscrupulous characters as they were over a hundred years
ago, there is still a monetary and calculable value associated with a
dead body despite efforts to prevent there being one. The more things
change, the more they stay the same.
A common theme of questions Ms. Roach
asks her interviewees is along the lines of “How do you deal with
dealing with dead bodies all day?”. And a common theme of answers
is along the lines of “Dehumanization”. It seems a necessary
thing to do to get through the day and, in most cases, do work for
the apparent good of mankind and not simply for some morbid
fascination. So is dehumanization of a corpse really a morally
reprehensible ethical choice in these fields of study? Is a corpse at
least part of a person and thus deserve the appropriate respect? A
yes answer to the previous questions implies that someone's humanity
and “person-ness” exists after they die in some part, however
small, through their physical body. Even in death you have some
ownership of your body and a say in what happens to it. A no answer
implies the opposite. Ownership of your body is arbitrary when you
are not alive to exercise it. How can you dehumanize something that
is no longer human, but a shadow of what once was?
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