Abstract
As shocking as He Jiankui's genetic experiment resulting in the world's first gene-edited babies may have been, a socioethical inquiry into this paradigmatic case of scientific misconduct reveals its deep roots in genetic and scientific nationalism, as manifested in the widely accepted practice of yousheng (superior birth or eugenics) in China and the country's authoritarian pursuit of science superpower status. Along with eugenics, bionationalism has long been an international phenomenon. A global sociobioethics or ethical transculturalism is thus necessary to adequately investigate the macrolevel sociopolitical, historical, and transnational forces, such as bionationalism, that structurally shape bioethical issues and people's responses to them, causing the systematic undermining of essential bioethical norms and the instrumentalization of human life.As shocking as He Jiankui's genetic experiment resulting in the world's first gene-edited babies may have been, a socioethical inquiry into this paradigmatic case of scientific misconduct reveals its deep roots in genetic and scientific nationalism, as manifested in the widely accepted practice of yousheng (superior birth or eugenics) in China and the country's authoritarian pursuit of science superpower status. Along with eugenics, bionationalism has long been an international phenomenon. A global sociobioethics or ethical transculturalism is thus necessary to adequately investigate the macrolevel sociopolitical, historical, and transnational forces, such as bionationalism, that structurally shape bioethical issues and people's responses to them, causing the systematic undermining of essential bioethical norms and the instrumentalization of human life.