Many of these philosophical questions, however they are answered, have significant social and legal dimensions. For example, advances in medical technology have the potential to create disproportionate disadvantages for some social groups, either by being applied in ways that harm members of the groups directly or by encouraging the adoption of social policies that discriminate unfairly against them. Accordingly, questions of discrimination in bioethics have arisen in a number of areas. In one such area, reproductive medicine, recently developed techniques have enabled parents to choose the sex of their child. Should this new power be considered liberating or oppressive? Would it be viewed positively if the vast majority of the parents who use it choose to have a boy rather than a girl? Similar concerns have been raised about the increasing use of abortion as a method of birth control in overpopulated countries such as India and China, where there is considerable social and legal pressure to limit family size and where male children are valued more highly than female children.

In the field of genetics, the use of relatively simple tests for determining a patient’s susceptibility to certain genetically transmitted diseases has led to concerns in the United States and other countries that the results of such tests, if not properly safeguarded, could be used in unfair ways by health-insurance companies, employers, and government agencies. In addition, the advent of so-called “genetic counseling”—in which prospective parents receive advice about the chances that their offspring will inherit a certain genetic disease or disorder—has allowed couples to make more-informed decisions about reproduction but also has contributed, in the view of some bioethicists, to a social atmosphere considerably less tolerant of disability than it ought to be. The same criticism has been leveled against the practice of diagnosing, and in some cases treating, congenital defects in unborn children.

Research on the genetic bases of behaviour, though still in its infancy, is controversial, and it has even been criticized as scientifically invalid. Whatever its scientific merits, however, it has the potential, according to some bioethicists, to encourage the adoption of crude models of genetic determinism in the development of social policies, especially in the areas of education and crime prevention. Such policies, it is claimed, could result in unfair discrimination against large numbers of people judged to be genetically disposed to “undesirable” forms of behaviour, such as aggression or violence.

This last point suggests a related set of issues concerning the moral status of scientific inquiry itself. The notion that there is a clear line between, on the one hand, the discovery and presentation of scientific facts and, on the other, the discussion of moral issues—the idea that moral issues arise only after scientific research is concluded—is now widely regarded as mistaken. Science is not value-neutral. Indeed, there have been ethical debates about whether certain kinds of research should be undertaken at all, irrespective of their possible applications. It has been argued, for example, that research on the possible genetic basis of homosexuality is immoral, because even the assumption that such a basis exists implicitly characterizes homosexuality as a kind of genetic abnormality. In any case, it is plausible to suggest that scientific research should always be informed by philosophy—in particular by ethics but also, arguably, by the philosophy of mind. Consideration of the moral issues related to one particular branch of medicine, namely psychiatry, makes it clear that such issues arise not only in areas of treatment but also in matters of diagnosis and classification, where the application of labels indicating illness or abnormality may create serious disadvantages for the individuals so designated.

Many of the moral issues that have arisen in the health care context and in the wake of advances in medical technology have been addressed, in whole or in part, in legislation. It is important to realize, however, that the content of such legislation is seldom, if ever, dictated by the positions one takes on particular moral issues. For example, the view that voluntary euthanasia is morally permissible in certain circumstances does not by itself settle the question of whether euthanasia should be legalized. The possibility of legalization carries with it another set of issues, such as the potential for abuse. Some bioethicists have expressed the concern that the legalization of euthanasia would create a perception among some elderly patients that society expects them to request euthanasia, even if they do not desire it, in order not to be a burden to others. Similarly, even those who believe that abortion is morally permissible in certain circumstances may consistently object to proposals to relax or eliminate laws against it.

A final class of social and legal questions concerns the allocation of health care resources. The issue of whether health care should be primarily an individual or a public responsibility remains deeply controversial. Although systems of health care allocation differ widely, they all face the problem that resources are scarce and consequently expensive. Debate has focused not only on the relative cost-effectiveness of different systems but also on the different conceptions of justice that underlie them. The global allocation of health care resources, including generic forms of drugs for life-threatening illnesses such as HIV/AIDS, is an important topic in the field of developing world bioethics.