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Genetics ethical issues
The ethics of genetic engineering
The ethics of genetic engineering
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A Rhetorical Analysis On Cloning A Human Being
What is the equivalent to Hell on Earth? Lewis Thomas, a 1970’s biologist and physician, addresses this question in his essay On Cloning A Human Being. For Thomas, the answer is simply the result of trying to create a beneficial system of human cloning. Throughout his essay, Thomas explains in order to create a successful version of immortality, one would not only have to create a genetically identical specimen but also create an identical environment for that individual in order for them to advance and progress their predecessor’s works. By the means of rhetorical strategy, Thomas is able to efficiently affect the reader and successfully argue an alternative approach to human cloning.
Lewis Thomas’s use of a rhetorical method is evident early in his work. Lewis’s appeal of logos, the use of reason to make an argument, is vital in affecting the reader’s interpretation of Thomas’s reasoning. Logos is used on various accounts throughout the essay, including the introductory paragraph where Thomas explains DNA cloning. “A single plant root-tip cell can be teased and seduced into conceiving a perfect copy of the whole plant; a frog’s intestinal epithelial cell possess the complete instructions needed for a new, same frog.” (Thomas,
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Lewis Thomas is a certified physician and biologist, he uses his profession of physician to justify his argument in why cloning an entire environment would be necessary. “It is the whole family that really influences the way a person turns out, not just the parents, according to current psychiatric thinking. Clone the family.” (Thomas, pg.680). Ethos convinces the reader to identify with the author’s reasoning because he is certified in what he is explaining. Therefore, the author knows more than the reader so they trust what he writes to be
Postrel, Virginia. “Should Human Cloning Be Allowed? Yes, Don’t Impede Medical Progress.” In Dynamic Argument. Ed. Robert Lamm and Justin Everett. New York: Houghton Mifflin, 2007. 420-23.
Woven throughout Thomas’ The Lives of a Cell: Notes of a Biology Watcher is a desire to link scientific phenomena with social behavior—to peruse the symbiotic relationship that we, as humans, are incapable or perhaps unwilling, to contemplate. Thomas’s ridicule of what he has identified as being a sort of human superiority complex is the needle—the mechanism—by which he is able to stitch together these two seemingly divided realms. He has sensed our inherent fear of “touch” and all that it embodies, simultaneously criticizing and enlightening us about our irrational, bizarre attitude towards the natural world. Our repudiation of “the inhuman” and our craving for control, according to Thomas, “[say] something about our century, our attitude toward life, our obsession with disease and death, our human chauvinism” (“Thoughts” 7).
Therapeutic cloning is the process whereby parts of a human body are grown independently from a body from STEM cells collected from embryos for the purpose of using these parts to replace dysfunctional ones in living humans. Therapeutic Cloning is an important contemporary issue as the technology required to conduct Therapeutic Cloning is coming, with cloning having been successfully conducted on Dolly the sheep. This process is controversial as in the process of collecting STEM cells from an embryo, the embryo will be killed. Many groups, institutions and religions see this as completely unacceptable, as they see the embryo as a human life. Whereas other groups believe that this is acceptable as they do not believe that the embryo is a human life, as well as the fact that this process will greatly benefit a large number of people. In this essay I will compare the view of Christianity who are against Therapeutic Cloning with Utilitarianism who are in favour of Therapeutic Cloning.
Even though natural born animals present a higher survival rate, cloned sheep and cows show different results. Even if the cloned cows and sheep show a positive sign of survival, most of the cloned animals’ die either in the womb or after the clone exits the womb. (Anthes 63). Through this example, death dominates the choices of these cloned animals, and scientists continue the experiments for the benefits of humans. By focusing on human needs, the scientists pretend that animal welfare means absolutely nothing, but animals deserve safety just like humans. If scientists truly believe that cloning meets moral standards, than how come scientists cannot find a more effective way to decrease the failure rate of
When the novel “Frankenstein”, by Mary Shelley came out in 1831 the general public was introduced to the idea of man creating another man, scientifically without the use of reproduction. The disasters that followed, in the novel, demonstrated the horrid fact that creating humans was not natural. That was in 1831, when the knowledge of science had not yet evolved enough to act on such an idea. Now as the start of a new millenium approaches, having the capability to scientifically produce one human who is genetically identical to another, or cloning a human, has a lot of people questioning weather or not it is our moral right to do such a thing. It is a classic debate between principles of science and principles of religion.
"(261)". We can not undo what has been discovered and we must ensure that all countries involved with cloning form a committee to monitor the uses of this technology to ensure that it is used in the best interest of mankind. Works Cited Bishop, Michael J. - "The 'Bishop'" The "Enemies of Promise" The Presence of Others. C Comp. Andrea A. Lunsford and John J. Ruskiewicz.
Children grow up watching movies such as Star Wars as well as Gattaca that contain the idea of cloning which usually depicts that society is on the brink of war or something awful is in the midsts but, with todays technology the sci-fi nature of cloning is actually possible. The science of cloning obligates the scientific community to boil the subject down into the basic category of morality pertaining towards cloning both humans as well as animals. While therapeutic cloning does have its moral disagreements towards the use of using the stem cells of humans to medically benefit those with “incomplete” sets of DNA, the benefits of therapeutic cloning outweigh the disagreements indubitably due to the fact that it extends the quality of life for humans.
At first sight, there may not seem to be any similarities between the contemporary novel Never Let Me Go and the time-worn classic Frankenstein; but while Mary Shelly chooses to highlight the consequences of impetuous action in a harrowing tale about a hideous monster, Kazuo Ishiguro exemplifies the same principles in a heart wrenching tale about human clones. As a result of advancing societies, there is a common drive to create the “next best thing” whether it be monsters or clones; but the issue with this does not lie in the fact that scientists are pushing harder; but, that often there is little to no forethought regarding the consequences of creating a living thing, especially if it is created to be as human-like as possible. And, to worsen
Cloning is an exciting and ongoing field of study with many great possibilities, and negative drawbacks; this leaves many Christians wrestling with the idea of cloning, trying to decide where to stand on, for or against it. To follow, in the paper is an explanation of what cloning is and the uses of cloning at the present and projected in the future. After that the focus will be on the problems with cloning from a non-ethical stance. Finally the issue of cloning and Christian’s views on it will be addressed.
In conclusion, it is clear to see that cloning is not the taboo it has been made out to be. It is a new boundary that humanity has never encountered before and so it is understandable that people have qualms about ‘playing God’ by shaping a life. Although some might argue that it is immoral to clone human beings, the truth is that it is unethical not to. Given that such technology has the potential to save millions upon millions of lives, not tapping into that industry would have dire consequences on the future. In this case, the ends more certainly justify the means.
In the essay, Cloning Reality: Brave New World by Wesley J. Smith, a skewed view of the effects of cloning is presented. Wesley feels that cloning will end the perception of human life as sacred and ruin the great diversity that exists today. He feels that cloning may in fact, end human society as we know it, and create a horrible place where humans are simply a resource. I disagree with Wesley because I think that the positive effects of controlled human cloning can greatly improve the quality of life for humans today, and that these benefits far outweigh the potential drawbacks that could occur if cloning was misused.
With a scenario as presented above, cloning might seem like the answer to hundreds of lives taken at the expense of uncontrollable forces. But is there another side to the story? Isn't there always? Professor Kevin Williams of Georgetown University is still depicting the ambiguity of this topic when he states, "Like Adam and Eve, we want to be God, to be in control. The question is, what are the limits?" (U.S. News World Report). Making an identical copy of another human being is a rather drastic move, a move that in most people's eyes can only be carried through by God. Some deem that cloning would put us in the shoes of God. They believe that instead of God creating life, we would. Some professors beg to differ, like David Fletcher of Wheaton College in Wheaton, IL who argues, "It is still only God who creates life."
Firstly, our current methods of cloning are inefficient, as “the success rate ranges from 0.1 percent to 3 percent” (Utah University). Often times, cloning experiments are unsuccessful, leading to animals that are deformed or suffer from medical issues. This fact provides a parallel between Frankenstein and modern culture, leading to Frankenstein’s application as a modern myth. Interpreting the monster as a modern day, cloned, deformed creature provides an alternate perspective to the benefits of animal cloning. Based on the example of Frankenstein’s monster, the decision of whether or not to clone animals becomes quite cut and dry, and such scientific practices are inhumane and should not be practiced.
“Cloning represents a very clear, powerful, and immediate example in which we are in danger of turning procreation into manufacture.” (Kass) The concept of cloning continues to evoke debate, raising extensive ethical and moral controversy. As humans delve into the fields of science and technology, cloning, although once considered infeasible, could now become a reality. Although many see this advancement as the perfect solution to our modern dilemmas, from offering a potential cure for cancer, AIDS, and other irremediable diseases, its effects are easily forgotten. Cloning, especially when concerning humans, is not the direction we must pursue in enhancing our lives. It is impossible for us to predict its effects, it exhausts monetary funds, and it harshly abases humanity.
Imagine yourself in a society in which individuals with virtually incurable diseases could gain the essential organs and tissues that perfectly match those that are defected through the use of individual human reproductive cloning. In a perfect world, this could be seen as an ideal and effective solution to curing stifling biomedical diseases and a scarcity of available organs for donation. However, this approach in itself contains many bioethical flaws and even broader social implications of how we could potentially view human clones and integrate them into society. Throughout the focus of this paper, I will argue that the implementation of human reproductive cloning into healthcare practices would produce adverse effects upon family dynamic and society due to its negative ethical ramifications. Perhaps the most significant conception of family stems from a religious conception of assisted reproductive technologies and cloning and their impact on family dynamics with regard to its “unnatural” approach to procreation. Furthermore, the broader question of the ethical repercussions of human reproductive cloning calls to mind interesting ways in which we could potentially perceive and define individualism, what it means to be human and the right to reproduction, equality and self-creation in relation to our perception of family.