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the germ line is different from giving her insulin. But in general, the result of thinking about genetics by itself, rather than in the context of other similar technologies, has been excessive spending on gene research while public health goes unfunded. And in no small part, genetic exceptionalism has also licensed hyperbole about “holy grails” and “unlocking the key to life,” language that is not only misleading but also damaging to public understanding. My final suggestion is thus that in a future where public health genetics, parenting by genetic test, and new reproductive technologies are part of our life, we must reconstitute our social institutions so that it is possible to fund, discuss, and regulate genetics in the same way we think about its competitors: environmental medicine, nutrition, and public health. We must learn our lessons not from a new “gen-ethics,” but from the wisdom of generations applied by analogy.

1 See Glenn McGee and Ian Wilmut, “Cloning and the Adoption Model,” in G. McGee, ed., The Human Cloning Debate (San Francisco: Berkeley Hills Books, 1998), and Carson Strong, Ethics in Reproductive and Perinatal Medicine: A New Framework (New York: Oxford University Press, 1997).

2 See G. McGee, “Legislating Gestation,” Human Reproduction 1997.

3 See McGee & Wilmut op cite.

4 See Daniel Kevles, In the Name of Eugenics (Berkeley: University of California Press, 1992), and Glenn McGee, The Perfect Baby: A Pragmatic Approach to Genetics (New York: Rowman & Littlefield, 1997).

5 See Report of the International Association of Bioethics Kobe, Japan meeting of November 1997.

6 See Glenn McGee, “Genetic Exceptionalism,” Harvard Journal of Law and Techology, Summer 1998. (Note– I have no pp. #s for this yet)

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