Arribus-Allyson distinguishes between two forms of blame: internal states of the person (self-blame) or ethico-moral attributions to other persons (other-oriented responsibility). Self blame is intertwined with notions of guilt, however genetic other-oriented blame in the family sphere is more complex.
Holding one’s parents culpable for biological suffering has severe implications. Not only is this an action that cannot be undone, its irrevocability leaves no room for atonement and therefore feelings of anger or resentment infiltrate family relationships and prevail.
It can be argued that genetic parental blame also comes into play if the family relationship is fractured to begin with, where the child is keen to separate themselves from the parent and the object of blame becomes the basis of contrasting the self/other dimension. The genetic similarity brings up an unwelcome hereditary association, and by condemning the parent the child can portray themselves as an innocent victim of deliberate action.
It has been discussed before that previous generations can be exonerated for being (relatively) genetically ignorant in time of conception, and therefore cannot be accused of blameworthy conduct. Will future parents equipped with genetic knowledge and access to screening and counselling face a harder task explaining their decisions to any mutation carrying progeny? Or will the family choose to align itself with the fatalistic narrative in order to abolish blame?
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