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Open Access 01-04-2023 | Original Paper

Neurorights – Do we Need New Human Rights? A Reconsideration of the Right to Freedom of Thought

Author: Nora Hertz

Published in: Neuroethics | Issue 1/2023

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Abstract

Progress in neurotechnology and Artificial Intelligence (AI) provides unprecedented insights into the human brain. There are increasing possibilities to influence and measure brain activity. These developments raise multifaceted ethical and legal questions. The proponents of neurorights argue in favour of introducing new human rights to protect mental processes and brain data. This article discusses the necessity and advantages of introducing new human rights focusing on the proposed new human right to mental self-determination and the right to freedom of thought as enshrined in Art.18 International Covenant on Civil and Political Rights (ICCPR) and Art. 9 European Convention on Human Rights (ECHR). I argue that the right to freedom of thought can be coherently interpreted as providing comprehensive protection of mental processes and brain data, thus offering a normative basis regarding the use of neurotechnologies. Besides, I claim that an evolving interpretation of the right to freedom of thought is more convincing than introducing a new human right to mental self-determination.
Footnotes
1
Oliver Müller and Stefan Rotter [1]: The authors define neurotechnologies as “the assembly of methods and instruments that enable a direct connection of technical components with the nervous system”.
 
2
Similarly, pharmaceutical interventions on the brain are becoming more precise and effective, see: Nita A Farahany [2].
 
3
For a deeper analysis on neurotechnologies and artificial intelligence, see: Orsolya Friedrich and Andreas Wolkenstein [3]; Philipp Kellmeyer [4]; Stephen Rainey and Yasemin J Erden [5].
 
4
There is also great potential for using BCIs to communicate with patients suffering from locked-in syndrom, see for example: Ujwal Chaudhary, Ioannis Vlachos et al. [12]; Liam Drew [13].
 
5
The term “neurorights” was introduced by Marcello Ienca and Roberto Andorno: Marcello Ienca and Roberto Andorno [14]. The notion is now often associated with the Neurorights Foundation < https://​neurorightsfound​ation.​org/​ > accessed 01 August 2022. In this paper, the term “neurorights” is used as an umbrella term for newly proposed human rights that are aimed to protect the “mind”.
 
6
This initiative regards the constitutional level. However, international human rights and constitutional rights are connected. Constitutional rights must be consistent with international human rights enshrined in the Universal Declaration of Human Rights (adopted 10 December 1948) and international human rights treaties ratified by the respective state. Therefore, claims for new constitutional rights may indicate that the international human rights regime has deficiencies which the state seeks to remedy at the constitutional level. See also: Gerald L Neuman [16]. Another initiative pointing in this direction is the adoption of the (non-binding) Charter of Digital Rights by Spain in 2021 which dedicates one article to “Digital rights in the use of neurotechnologie” (Art. XXIV) < https://​portal.​mineco.​gob.​es/​RecursosArticulo​/​mineco/​ministerio/​participacion_​publica/​audiencia/​ficheros/​Charter%20​of%20​Digital%20​Rights.​pdf > accessed 01 August 2022.
 
7
Legal human rights are human rights that are legally recognised; they can be distinguished from universal moral rights, see: Samantha Besson [17], 28: “The law makes universal moral rights human rights, either by recognizing them as legal rights or by creating them in recognition of certain fundamental universal moral interests. This understanding of the relationship between moral and legal human rights is one of mutuality”. On the correspondence between moral and legal human rights, see: Silja Voeneky [18], 151.
 
8
Council of Europe, European Convention for the Protection of Human Rights and Fundamental Freedoms, adopted 4 November 1950 (entry into force 3 September 1953).
 
9
International Covenant on Civil and Political Rights adopted by GA. Res. 2200A (XXI), 16 December 1966, entered into force 23 March 1976, 999 U.N.T.S. 171 (entry into force 23 March 1976).
 
10
For a comprehensive analysis of human rights limitations, see: Frédéric Mégret [23], 99.
 
11
However, treatments that do not meet the threshold of Art. 3 ECHR are usually considered under Art. 8 ECHR, which is not addressed by Ienca and Andorno. See for example: Ursula Kilkelly [24], 366.
 
12
The authors do not elaborate on the right to cognitive liberty, but refer to the existing conceptualisations of this right, which are outlined below .
 
13
For an analysis of the applicability of Art. 3 ECHR regarding the use neurotechnologies, see: Sjors Ligthart [31].
 
14
Sjors Ligthart, Thomas Douglas, Christoph Bublitz et al. [32]: The authors argue convincingly against the introduction of a new right to mental privacy because the existing jurisprudence of the ECtHR on Art. 8 ECHR provides sufficient protection or can be coherently further developed. However, the ECHR is a regional human rights instrument, and the presented reasoning leaves open whether this can also be said about the interpretation of Art. 17 ICCPR.
 
15
Sjors Ligthart [33]: Considering the right to (negative) freedom of expression (Art. 10 ECHR) in cases of brain reading.
 
16
Jan C Bublitz [34].
 
17
The Council of Europe launched a strategic action plan which includes the assessment of the sufficiency of the existing human rights framework to address the issues raised by the application of neurotechnologies: [35]. Marcello Ienca [36], argues for the necessity of Neurorights. The International Bioethics Committee published a report on ethics and neurotechnologies in which it calls for the adaptation of existing human rights and, if necessary, the introduction of new human rights: UNESCO [37].
 
18
For a similar interpretation, see: United Nations-General Assembly (UNGA) [40] para 25, adding as a fourth dimension that states should foster “an enabling environment for freedom of thought”.
 
19
Bublitz only states that they can go beyond indoctrination, coercion and brainwashing, Bublitz [26] 401.
 
20
American Convention on Human Rights adopted 22 November 1969 (entered into force 18 July 1978).
 
21
Arab Charter on Human Rights adopted by the Council of the League of Arab States on 22 May 2004 (entered into force 15 March 2008).
 
22
William A Schabas [42] Art. 18, para 10.
 
23
Leela Förderkreis E.V. and others v. Germany, App No 58911/00 (ECtHR 6 November 2008) para 80; Campbell and Cosans v. the United Kingdom, App no 7511/76; 7743/76 (ECtHR 25 February 1982) para 36.
 
24
Schabas [42] on Art. 18, para 20.
 
25
See above Introduction.
 
26
See above Introduction.
 
27
However, knowing that one’s thoughts are being read could lead to the avoidance of certain thoughts, and may thus also constitute an interference. UNGA [40] para 54: speaks about “self-censorship”.
 
28
Sinan Işık v. Turkey, App. No. 21924/05 (ECtHR 2 May 2010) para 42; UN Human Rights Committee (HRC) [45], para 3.
 
29
A conclusive statement on this would require a careful analysis of the scope of protection of the right to private life (Art. 8 ECHR, Art. 17 ICCPR), which also protects personal data and privacy and could provide adequate protection (see Rainey et al. [41]), as well as the right to freedom of (non)-expression), see Ligthart [33].
 
30
Salonen v Finland App no 27868/95 (ECtHR 2 July 1997) para 2; Alegre [38].
 
31
There is still no scientific consensus on what thoughts are and how they are formed. Peter Carruthers, for example, argues that thoughts are “amodal, abstract events, meaning that they are not sensory experiences” and that they do not become conscious, see: Steve Ayan [46].
 
32
Vienna Convention on the Law of Treaties adopted by the UN General Assembly on 23 May 1969 (entry into force 27 January 1980); Schabas [42] Introduction, para 16, 17; David Harris, Michale O´Boyle, Colin Warbrick et al. [47], 5.
 
33
Edgar W Vinacke, Daniel E Berlyne and Robert J Sternberg [48]: “Thought, or thinking, is considered to mediate between inner activity and external stimuli. In everyday language, the word thinking covers several distinct psychological activities”.
 
34
In this direction: Schabas, [42] on Art. 19, para 9: “The private freedom to have and form opinions thus overlaps with freedom of thought guaranteed by Art. 18. Freedom of thought, therefore, contributes to freedom of opinion in that opinions usually represent the result of a thought process”.
 
35
Considering the debate on epistemic rights could be useful when addressing this issue. The debate turns around the question who is entitled to which information, knowledge, or truth, and how to protect knowers and knowns individually and collectively: [45, 49] Mathias Risse [50]; Catherine Kerner and Mathias Risse [51].
 
36
Schabas [42] on Art. 18, para 10. This includes for example cases of indoctrination, see also: Christoph Grabenwarter [52], on Art. 9, para 5.
 
37
Schabas [42] on Art. 18, para 19; HRC [45] para 5.
 
38
Christoph Bublitz [53], 1316; see also: Ligthart [33] 17.
 
39
Harris, O´Boyle, Warbrick [47] 99; Schabas [42] on Art. 7 ICCPR, para 26.
 
40
Sometimes the authors propose both: Bublitz [26] argues, for example, for the introduction of the right to mental self-determination, but also for a reinterpretation of the right to freedom of thought, see Bublitz [34]. Ienca and Andorno [21] propose a reconceptualisation of the existing human right to mental integrity besides the introduction of three new human rights.
 
41
Von der Decken and Koch [19] 8: The different levels of recognition are the idea, the emergence, the full recognition (grounded in a formal source of public international law), while not every right might pass all three stages. The formal sources of public international law are those mentioned in Art. 38 of the Statute of the International Court of Justice (adopted 26 June 1945, entry into force 24 October 1945).
 
42
United Nations Human Rights Council, ‘Guiding Principles on Business and Human Rights’ (June 2011), < https://​www.​ohchr.​org/​Documents/​Publications/​GuidingPrinciple​sBusinessHR_​EN.​pdf > accessed 01 August 2022.
 
43
Jens T Theilen [67] discusses how to distinguish evolutive interpretation from “overexpansive” interpretations and questions the possibility to draw a line [66].
 
44
Tyrer v UK, App no 5856/72 (ECtHR 25 April 1978) para 31: The Convention is a “living instrument […] which must be interpreted in the light of present-day conditions”. Roger Judge v. Canada, CCPR/C/78/D/829/1998 (HRC 13 August 2003) para 10.3: The Covenant “should be interpreted as a living instrument and the rights protected under it should be applied in context and in the light of present-day conditions”. Harris, Boyle, Warbrick et al. [47], 17: The traveaux préparatoirs and historical arguments are secondary for the interpretation of the Convention.
 
45
An example for the refocusing of a human right could be seen in the interpretation of Art. 8 ECHR with regard to environmental protection, see: Grabenwarter [52] on Art. 8, para 18. For more examples, see: Rainey et al. [41] 70, 75; Schlütter [71] 311: on introducing substantive new dimensions to existing human rights, using conscientious objection as an example.
 
46
Convention on the Elimination of All Forms of Discrimination against Women adopted by the UNGA on 18 December 1979 (entry into force 3 September 1981).
 
47
Universal Declaration on Bioethics and Human Rights adopted by the UNESCO on 19 October 2005.
 
48
Convention for the Protection of Human Rights and Dignity of the Human Being with regard to the Application of Biology and Medicine: Convention on Human Rights and Biomedicine, Oviedo, 4 April 1997 (entry into force 1 December 1999).
 
49
The ECtHR referred to the Universal Declaration on Bioethics and Human Rights and the Convention on Human Rights and Biomedicine in a judgment on reproductive medical treatments (sterilisations) and the interpretation of Art. 8 ECHR but has not yet introduced any new “genetic right”, see: Evans v United Kingdom App no 6339/05 (ECtHR 10 April 2007). For an analysis of “genetic rights”, see: Roberto Andorno [74], 345.
 
50
One example are the resolutions of the UN Human Rights Council on the right to an healthy environment and the “greening” of existing human rights, see: Nora Jauer [75]; Elena Cima [76]. On the importance of soft law in the case law of the ECtHR for demonstrating consensus, see: Angelika Nußberger [77]; Helfer [63]; Tzevelekos [59].
 
51
See above section “The Interpretation of Existing Human Rights – The Right to Freedom of Thought”.
 
52
The Universal Declaration on the Human Genome and Human Rights adopted by the UNESCO on 11 November 1997; International Declaration on Human Genetic Data adopted by the UNESCO on 16 October 2003. For a deeper analysis of the declarations, see: Fruzsina Molnár-Gábor [79], 218 et seq; see also: Silja Vöneky [80], 368.
 
53
See above Tyrer v UK (n 42).
 
54
See above section “The Interpretation of Existing Human Rights – The Right to Freedom of Thought”.
 
55
This is also proposed by the Special Rapporteur on freedom of religion or belief, UNGA [40] para 96. Beyond this, the question of the implementation of the right to freedom of thought and the establishment of a governance framework arises. See, for example, Philipp Kellmeyer [81], arguing for making existing human rights more actionable and justiciable. For a comprehensive proposal for brain data governance, see: Marcello Ienca, Joseph J Fins, Ralf J Jox et al. [82]. One of the first efforts to govern neurotechnologies are the recommendations of the Organisation for Economic Co-operation and Development (OECD): OECD [83].
 
56
For this critique, see also: Michalowski [84] 410.
 
57
For this critique, see also Hurst Hannum [85], 436: stating that the concrete obligations of states are not made clearer by introducing new human rights.
 
58
Bublitz argues that the absolute nature of the right to freedom of thought impedes its practical relevance, see: Bublitz [34] 30, 31.
 
59
See above "The Interpretation of Existing Human Rights – The Right to Freedom of Thought".
 
60
Susi [54] 26: speaks about “Discursive Practice”; see also: Andreas von Arnauld and Jens T Theilen [86], 35: stating that claims for new rights are often „rhetorical rather than juridical”.
 
61
Anne Peters [87], 393: Peters proposes a differenciation between human rights and international subjective rights to overcome this problem. A famous proposal for quality control of new human rights was made by Alston [78].
 
62
Currently, the introduction of other new human rights is also being discussed, e.g. the right to a healthy environment or the right to development.
 
63
On the other hand, rights inflation might not only be an objection to the introduction of new rights but also to the “overexpansive” interpretation of existing rights (expansionism), see: Theilen [67] 840 et seq: The author also warns against the politization of the inflation objection and a “mindset of gatekeeping”.
 
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Metadata
Title
Neurorights – Do we Need New Human Rights? A Reconsideration of the Right to Freedom of Thought
Author
Nora Hertz
Publication date
01-04-2023
Publisher
Springer Netherlands
Published in
Neuroethics / Issue 1/2023
Print ISSN: 1874-5490
Electronic ISSN: 1874-5504
DOI
https://doi.org/10.1007/s12152-022-09511-0

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