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Ethical dilemmas in genetic engineering
Ethics of genetic engineering
Genetic engineering ethical problems
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In their research article, “Genetic modification and genetic determinism”, David B. Resnik and Daniel B. Vorhaus argue that all the nonconsequentialist arguments against genetic modification are faulty because of the assumption that all the traits are strongly genetically determined, which is not the case. Resnik and Vorhaus dispel four arguments against genetic modification one-by-one. The freedom argument represents three claims: genetic modification prevents the person who has been modified from making free choices related to the modified trait, limits the range of behaviors and life plans, and interferes with the person 's ability to make free choices by increasing parental expectations and demands (Resnik & Vorhaus 5). The authors find this argument not convincing, as genes are simply not “powerful” enough to deprive a person of free choice, career and life options. In addition to that, they argue that parental control depends not on genetic procedure itself, but rather on parents’ basic knowledge of what the results of the modification should be. In a similar fashion, the giftedness arguments, which states that “Children are no longer viewed as gifts, but as …show more content…
In reality, many people who have not been “born” musicians or athletes have made greater accomplishments than those who were genetically endowed. In addition to that, naturally obtained genes through traditional reproduction are random, and, thus, are regarded as a gift. This randomness and the fact that even people with poor genetics can achieve success is what makes a person’s accomplishments truly authentic. Genetic modification has a potential to remove both of these factors of authenticity. In that way, Resnik and Vorhaus’s claim about authenticity of our accomplishments is not entirely
The second article I have chosen to evaluate for this topic is The Designer Baby Myth written by Steven Pinker. This article starts off by explaining how many people fear the idea of genetic enhancement. Several citizens are concerned about creating the ultimate inequality or changing human nature itself. Many will say technology in medicine is increasing to the point where genetic improvement is inevitable. Steven presents his position on the matter in his thesis statement; “But when it come to direct genetic enhancement-engineering babies with genes for desirable traits-there are many reasons to be skeptical.” He makes it clear that genetic enrichment is not particularly inevitable or likely in our lifetime. He bases his skepticism around three sources; the limits of futurology, science of behavioral genetics, and human nature.
However, with genetic engineering this miracle of like is taken and reduced to petty “character creation” picking and choosing what someone else thinks should “make them special”. An unborn child that undergoes genetic treatments in this fashion is known as a designer baby (“Should Parents Be Permitted to Select the Gender of Their Children?”). By picking and choosing the traits of a child these designer babies bear similarities to abortion, choosing to get rid of the original child in favor of a “better” one. It is also unfair to deprive a child of their own life. By removing the element of chance and imputing their own preferences, children become treated more as an extension of their parents than as living beings with their own unique life. Parents could redirect a child’s entire life by imposing their wishes before they are even born, choosing a cookie cutter tall, athletic boy over a girl with her own individual traits, or any other choice that would redirect a child’s
To choose for their children, the world’s wealthy class will soon have options such as tall, pretty, athletic, intelligent, blue eyes, and blonde hair. Occasionally referred to as similar to “the eugenics of Hitler’s Third Reich” (“Designer Babies” n.p.), the new genetics technology is causing differences in people’s opinions, despite altering DNA before implantation is “just around the corner.” (Thadani n.p.). A recent advance in genetically altering embryos coined “designer babies” produces controversy about the morality of this process.
The ethics behind genetic engineering have been discussed and argued for years now. Some arguing points often include competitive advantages, playing God, and the polarization of society, but Sandel takes a different approach in explaining society’s “unease” with the morality of genetic engineering. Broadcasted through several examples throughout the book, Sandel explains that genetic engineering is immoral because it takes away what makes us human and makes us something else. He states that by taking control of our genetic makeup, or the makeup of our progeny, we lose our human dignity and humility. Our hunger for control will lead to the loss of appreciation for natural gifts, whether they are certain talents, inherited from the genetic lottery, or the gift of life itself.
With Dolly, scientists were able to clone her, but she only lived half the age as her mother. Yet, the root was determined, and further studies showed great promise, all with the usage of biotechnology with no immoral harm done to the animals that were utilized for the procedures, without the violation of any rights, such as the right to autonomy. While an opposer to genetic enhancements may say this right is violated because the individual’s future is no longer open, but is it really predetermined? For a parent to choose their child’s genetic makeup, it can be related to easily with a parent to withhold a child’s right to pursuing one thing over another, career-wise or
Hemmy Cho, the author of “Enhancing Humans Through Science in Beneficial”, believes that “all people should be able to benefit from important and worthwhile advancements in human technology” (Cho 1). By claiming that enhancing humans through science is beneficial, she is a strong believer that scientist can “select the gender, hair colour, personality, IQ, and eliminate any diseases and 'negative' traits such as anti-social tendencies” (Cho 1). She also thinks that now that we have advances in human technology, we don’t have to rely on evolution, (In this case, evolution is referring to parents passing on genes to the child), parents can choose what traits they want their child to have. Cho makes the point that, “many people feel uncomfortable
In referring to human enhancement, I am referring specifically to the use of genetic intervention prior to birth. Julian Savulescu, in his, “Genetic Interventions and the Ethics of Enhancement of Human Beings,” argues that it is not only permissible to intervene genetically, but is morally obligatory. In this paper, I will argue that it is not morally obligatory to intervene genetically, even if such intervention may be permissible under certain criteria. I will show, in contrast to Savulescu’s view, that the moral obligation to intervene is not the same as the moral obligation to prevent and treat disease. In short, I will show that the ability of humans to intervene genetically is not sufficient to establish a moral obligation.
People should not have access to genetically altering their children because of people’s views on God and their faith, the ethics involving humans, and the possible dangers in tampering with human genes. Although it is many parent’s dream to have the perfect child, or to create a child just the way they want, parents need to realize the reality in genetic engineering. Sometimes a dream should stay a figment of one’s imagination, so reality can go in without the chance of harming an innocent child’s life.
Rather than leave genetics up to chance, technology offers expectant parents the opportunity to genetically enhance their children before they’re born. These genetically superior offspring are known as “valids” and are given the best opportunity in Gattaca’s society. For example, when Vincent, an invalid, borrows the identity of the valid Jerome Morrow, an interview to work for Gattaca consists only of a urine test. It’s assumed that his genes carry all his potential. There’s no need for him to answer questions his DNA can answer for him.
On Christmas Day in the year 2001, I gave birth to a healthy baby boy. When I looked into the brand-new face of my son I saw a beautiful mystery. I wondered what kind of man my boy would grow to be and what his life would be like. There are those in the scientific community who would argue that my son's path was already determined at the moment of his birth, that his fate could be deciphered from his genetic make-up. As a nurturing mother I know better. At two years old my son has developed a more diverse vocabulary than many children twice or even three times his age. He recognizes many written words and reads them aloud. He is able to spell his name. He can distinguish a square from a rectangle and an octagon from a hexagon. Was he born with this knowledge? The answer is no. My son, as genetically gifted as he may be, could have been born into an environment in which his inborn potential was never developed. The knowledge he now possesses can be directly traced to the teaching environment in which he has grown. Human beings are a product of both their biology and their environment.
The evolution of technology has been hand in hand with the human subjugation of earth, but the question persists, when does the use of technology go too far? Advances in medical science have tremendously improved the average human lifespan and the quality of life for individuals. Medical science and biology are steadily arriving at new ways to make humans superior by the use of advanced genetic alteration. This ability raises the question of how ought this new technology be used, if at all? The idea of human enhancement is a very general, since humans are constantly “enhancing” themselves through the use of tools. In referring to human enhancement, I am specifically referring to the use of genetic intervention prior to birth. Julian Savulescu in his, “Genetic Interventions and the Ethics of Enhancement of Human Beings” argues that it is not only permissible to intervene genetically, but is morally obligatory. In this paper I will argue that it is not morally obligatory to genetically intervene, but may be permissible under the criterion established by Savulescu. I plan to argue that the argument used by Savulescu for the obligation to genetically intervene is not the same obligation as the prevention and treatment of disease. The ability for humans to genetically intervene is not sufficient to provide a moral obligation.
Genes are, basically, the blueprints of our body which are passed down from generation to generation. Through the exploration of these inherited materials, scientists have ventured into the recent, and rather controversial, field of genetic engineering. It is described as the "artificial modification of the genetic code of a living organism", and involves the "manipulation and alteration of inborn characteristics" by humans (Lanza). Like many other issues, genetic engineering has sparked a heated debate. Some people believe that it has the potential to become the new "miracle tool" of medicine. To others, this new technology borders on the realm of immorality, and is an omen of the danger to come, and are firmly convinced that this human intervention into nature is unethical, and will bring about the destruction of mankind (Lanza).
“It 's not easy as “I want to buy and egg,” states, the director of the Donor Egg Bank, Brigid Dowd. “Not everyone realizes what 's involved, and then when they hear the cost, many just pass out.” (CGS: Designing the $100,000 Baby,” par. 13) It is a fact that having certain traits are valuable, so this shows that the mere modification used on the designer baby, the more the cost. “If you are too rigid or become too obsessed with finding the perfect image you have in mind, the choice can become more difficult,” says Dowd. (“CGS: Designing the $100,000 Baby,”par. 16) The practice of human genetic modification will not be fair because only the wealthy will have enough money to spend on designing a baby. Therefore, the wealthy will have much more advantages such as longer, healthier, and successful lives. If only people of high class are able to afford designer babies, it will cause an even greater inequality between the rich and the poor (“The Ethics of Designer Babies”). It will also create a society based on “Social Darwinism”- The survival of the fittest. If creating designer babies will cause more inequalities and Social Darwinism, why should we allow this practice? (“The ethics of Designer Babies”)
Genetically modifying human beings has the possibility of greatly reducing/completely eradicating disease and could allow for longer lifespans within the near future. However, there are many issues associated with genetic engineering including being misused for ulterior motives and ethical problems. While there is good that can come from genetic engineering, the many detriments associated with it far outweigh the few positive outcomes. In his novel Brave New World, Aldous Huxley’s idea of genetic modification is far more extreme and unethical than any current real world technologies, but if the technology continues to rapidly grow, Huxley’s future may not be that far off from the truth.
As he moves on from his specification of genes that can be manipulated he makes a distinction of which ones should be. To him, it is all about the idea of manipulating someone’s capacity versus manipulating their life goal. He states that “A good life is had when a person’s im’portant or life-goals are matched by her capacities,” and without the required capacities certain goals cannot be accomplished. Enhancing genes, in any way, will certainly alter the person’s life goal but Agar finds no issue with this as long as that person still contains the required capacities to complete the new goal. In order for genetic manipulation to work, he argues that a broad usage of enhancements must be made.