Innovation for Society. Joëlle Forest
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it questions the concept of mother which is now “split” between genetic mothers, surrogate mothers and institutional mothers.
35 34 Severe beta-thalassemia is a disease due to the failure of the hemoglobin gene characterized by severe anemia.
36 35 Incidentally, it raises the question of what can be taken care of collectively and the underlying hierarchies. What about the fact that, in France, IVF is 100% covered and that a single-focus clear optical glass with a sphere between -6.00 and +6.00 is only reimbursed at 2.29 euros? The risk of creating injustice in the name of the principle of equity is looming large because the cost of care is increasingly becoming an excessive burden for the poorest populations.
37 36 In this case, just after injecting the husband’s sperm into the egg, an embryologist injected a Crispr-Cas9 protein that modifies a gene to protect little girls from future HIV infection.
38 37 This fear was first articulated several years ago by Jacques Testart, one of the two key players in the birth of the first French test-tube baby.
39 38 Does not the renunciation of the former open the way for the future renunciation of the latter?
40 39 In reality, the P.S.I. approach is more an extension of than an opposition to Design Thinking, as we will see in the following chapters.
41 40 This was taken from the IDEO website: https://designthinking.ideo.com/.
42 41 According to a concerted plan and not just because of what technology allows us to do.
43 42 The example of straws can be mentioned here as an illustration. Recyclable and reusable straws were born out of the realization that every day 1 billion non-recyclable straws are thrown away worldwide, including nearly 9 million in France in fast food restaurants alone. But should not a real sensitivity to environmental issues invite us, in order to stop wasting straws, to stop drinking through straws rather than creating recyclable straws?
44 43 To be more precise, it is a philosophy of the design process.
45 44 According to the author, it is in the anticipation of the threat, or in the apprehension of the loss, that we discover the value of what we are going to lose.
46 45 For those who fear their own fears are incapable of facing uncertainties.
47 46 The horizon is the same as that of Hans Jonas’s heuristic of fear, for whom we must emancipate ourselves from the concept of responsibility conceived ex post with regard to effective action (of what has been done) in favor of a conception of responsibility that proceeds from the future (from the power to do).
48 47 “Act in such a way that the effects of your action are compatible with the permanence of a truly human life on earth” [JON 90, p. 30]; “never should the existence or essence of man as a whole be put at stake in the bets of action” [JON 90, p. 62].
49 48 Xavier Pavie wonders about the meaning of this “sickly anthropocentrism” because, according to him, the fundamental question is that of the amputation of all forms of life due to the impact of anthropic activities (2018).
50 49 A debate that could enable us to move from a compromise between the points of view held by the various stakeholders to a compromise on the risks that we are collectively prepared to assume, and that is emancipated from the logic of consultation understood as a process of adjusting divergent interests in favor of that of co-design.
51 50 It also invites us to rethink the training of engineers so that they are not mere operators in the process of massification of the production of innovations but the vectors of conscious innovation-action.
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