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Genetic engineering ethical problems
Essay on consequentialism
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Doing what consequenally hurts the least of people is ethics. The article “Who Will Save the Savior” by Maura Dickey, does not do the right actions by highlighting the importance of not having a savior sibling ; the artical, “Mascots” shows the commonly practiced hypocrasy and racism; the song “Independence Day” by Grechen Peters isn’t exaclty ethically right either.
Initially, using spare organs is ethically wrong because it is taking away from the infants life and health. In Maura Dickey’s artical it describes the scientific notation to the society of what a savior sibling and the use of taking gentically designed organs out of one and using them for an other. Out of context this violates human decencey and also is morlally wrongfull of doing to a person that isn’t able to state his/her own actions yet. By doing this action it is consequentally wrong doing of a person to have a savior but this also shows the reasoning being of infants that are being talked about and knowing that they can’t have a voice of opion for themselves. There for consequentally wrongfully done.
Furthermore, schools shouldn’t be looked down upon for use Native Americans as a mascots. In Phil Hands cartoon informs the society of the breaking issue of racism upon the minority or also seen as the Native Americans as well, Hands origanally and specifically
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On a stand point being the mother was thinking consquentially out of the ethics
In his article “Opt-out organ donation without presumptions”, Ben Saunders is writing to defend an opt-out organ donation system in which cadaveric organs can be used except in the case that the deceased person has registered an objection and has opted-out of organ donation. Saunders provides many arguments to defend his stance and to support his conclusion. This paper will discuss the premises and elements of Saunders’ argument and how these premises support his conclusion. Furthermore, this paper will discuss the effectiveness of Saunders’ argument, including its strengths and weaknesses. Lastly, it will discuss how someone with an opposing view might respond to his article,
Asian or any other ethnic group is unthinkable, so why are Native Americans still fair game”? (Shakely 522) Jack Shakely, former chair of the los Angeles City/county Native American Commission as well as president emeritus of the California community Foundation, effectively argues that removing Native American names and mascots from college and professional teams is the right thing to do. Indian mascots for sports teams are offensive to many Native Americans because they are portrayed as savage cut-throats or act like fools. Jack Shakely argues his point in the article, “Indian Mascots- You’re Out!” by explaining his experience with Indians portrayed as mascots and how dignity and respect are not subject to majority rule. A fourth-generation Oklahoman of Creek descent, he is the author of “The Confederate War Bonnet”, a historical novel of the Civil War in Indian Territory. Shakely is mixed-blood Muscogee/Creek and his family has fought against Indian stereotypes. Being a known author, a leader of these important organizations, Native American, and personally dealing with his family fighting against Indian stereotypes makes Shakely creditable to argue his point effectively. I also believe that Indian names and mascot should be removed, because I would be offended if a sports team was named after African Americans and an African American mascot was dancing around like a fool. Some Native Americans believe that people are getting the wrong impression about them. Only %16 of Native Americans find Indian names and mascots offensive but Shakely states, “If 16% of a population finds something offensive, that should be enough to signal deep concern. There are...
...ers' evolution from mother and student into a leading voice against the merchandising of Native American sacred symbols -- and shows the lengths to which fans will go to preserve their mascots." In keeping all the Native American Mascots in schools, colleges, and professional sports teams we are showing a lack of respect. The Native Americans have voiced the lack of honor these names are bringing to them. "The fact that history has ignored the incredible pain we have inflicted on Native Americans does not now give us the right to ignore their largely muted call." Americans need to take a step back think about how they would feel if there ritual and or sacred tradition was misused. "We feel that we are being put in a position of sacrificing our dignity and pride and will never be treated as equals in white society as long as the use of Indian symbols continues."
Issue of whether to keep Mascots in schools or not, started in late 1970’s and from then this debate is going on. Most of the schools have Indian Mascots in place for half a century and suddenly it become problem to use Indian Mascots. Over 500 Native American organizations also announced their support for the removal of those mascots and over 1200 schools across the United States have changed the name of their sports teams and some school refused to play with those schools using Indian mascots. But some school still think that using mascots are just paying homage to the Native peoples and it’s just another group claiming to be offended. Sports teams used those mascots to promote their team’s athletic powers, like wolf, lion and eagle etc. How portrait of an Indain wearing hat with feather or headdress can be offensive or racist? One thing which never be done up to now that is to view our history from Native eyes. First of all, learn about their culture and their living style from their new perspective not the one which is given in our history books. From last hundred years we taught our generations that this is our country and we had a very long war with Indians which won. We also tell different kind of stories like burning of Fort Pequot Indians because they had trade relationship with British company. Can stories like this possibly be related to mascot issue? Using mascots are really a problem or just a political incorrectness.
The author Justin Angle says how in a study the mascots and names were shown to people unfamiliar with Native American culture and the sport teams, in the end of the study most of the participants viewed Native American’s as “war like”, which can carry negative consequences in the real world affecting the views of some future employers, creating a view that though Native American’s can be seen as strong and bold they can also have been perceived as violent and irrational. The uses of Redskins also create the belief that it is culturally appropriate for the constant use of Native American culture this has led to thousands of schools and sports teams to have questionable mascots and names. Such as the Savages from Salmon High school and the baseball team the “Indians” whose mascot was a hooked nose red skinned Indian with bucked teeth. Comparing this to the now frowned upon depiction of African American as black red lipped stereotyped popular in the 1920s advertisements does it not show similarities in a cultures becoming a caricature. While one is view as racist the other is view and honorable due to it representing one of the greatest passtimes in America,
The act of donation must be made freely and without any coercion and no one is obligated to donate an organ. As Christians, we are strongly in favor of the transplantation and donation of organs because we are able to help others and relieve the sufferings. As stated by Pope John Paul in 2000, he stated that organ donation can be a way of nurturing the culture of life, but he emphasized that that a potential donor needs to be informed about the risks and consequences of a decision to donate an organ. The Catechism tells that it is not acceptable to bring about the death of someone so that there will be organs available for donation, and that vital organs can only be removed after death. There has been a debate on the determination of the death of a person. Organs degenerate very quickly after death, so there is the need to remove them immediately. On the other hand, if vital organs are removed before a person dies, and this contributing to their death, is not acceptable from the position of the Church that defends a person's human dignity and right to
Even if their baby is not able to live, they want to give another baby that opportunity. They want to give another family the opportunity to see their child grow. Sometimes the parents of an anencephalic infant want to donate the infant 's organs to other babies who need healthy organs. They say that, “by donating the newborn 's organs, they feel that the pregnancy would at least have had some value: their own loss can be another family 's gain.” In the United States, about 2000 babies each year need organs, and the only suitable organs for tiny babies are those from other tiny babies. However, there are also some parents who wish to keep their baby alive. ("3. ANENCEPHALIC BABIES
Donation is a very tender subject, because in nature’s way of doing things in having plain sexual intercourse we left the baby’s characteristics up to chance where as in technology we can do so many things to alter, exploit and to ultimately pick and choose the design of our child. I don’t know how to say in words parents are suppose to love unconditionally no matter if the child came out with brown eyes and you wanted green. While ethics argues for justice and reproductive tourism, which basically states if I don’t qualify in the United States I should be able to travel to Canada to get the procedure done or the donation come from Canada.
I have learned first hand, as my mother was in this position, when I was 3 years old, to make the decision whether to donate my brother's organs or not. She was so distraught that she could not make a rational decision as very few parents would be able do is in this position. 30% of parents that decide against donating their children’s organs wish they had chosen differently in one-year after.
I believe that parents are not morally justified in having a child merely to provide life saving medical treatment to another child or family member, but that this does not mean that the creation of savior siblings is morally impermissible. By having a child solely to provide life saving medical treatment, you are treating this child merely as a means rather than an end to the individual child. By having the child solely as a means to save another, you are violating this savior sibling in that you are treating them as a source of spare parts that can be used by the sickly child in order to solely promote the prolonged life of the currently sick child. This view that having a child merely as a way to provide medical treatment does not consider the multitude of other avenues that this newborn child can take, and presupposes that the child will only be used for the single purpose of providing life saving medical treatment through use of stems cells or organ donation. What this view fails to consider is that these savior siblings are valued by families for so much more than just as a human bag of good cells and organs that can be used to save the life of the original child. Instead, these savior siblings can be valued as normal children themselves, in that they can be valued in the same way that any other child who is born is valued, yet at the same time they will also be able to provide life-saving treatment to their sibling. My view runs parallel to the view held by Claudia Mills who argues that it is acceptable to have a savior sibling, yet at the same time we can not have a child for purely instrumental motives, and instead should more so value the child for the intrinsic worth that they have. Mills presents her argument by puttin...
Imagine being married and having a beautiful healthy child. Do you think you would be happy? Now imagine being told that your child has being diagnosed with cancer and there is only one solution to saving your sick kid. How would you feel? Now, picture being told that the solution is creating a child in a different way, a way that is controversial in your own society; a way that goes against all your religious beliefs. Difficult to think about, right? Well the truth is, we do not know how it feels to be a parent, but picturing being in this situation seems really hard. If the person you love most were in deep trouble, would you do anything to help them? Of course you would. So let me present to you the term known as “saviour sibling”, or “donor baby”. A donor baby is a child conceived for the main purpose of saving a sick sibling, meaning donating whatever its sick sibling needs; it could be something as simple as blood, or something as complex as a lung.
The next reason we’ll be looking at are the stereotypical images commonly seen in literature and mascots. Mainstream media such as “Dances with Wolves”, “The Lone Ranger”, and “The Last of The Mohicans” and mascots in professional sports teams like Washington Redskins, Cleveland Indians, Atlanta Braves, and Chicago Blackhawks all include representations of Native Americans that for some, are offensive. With this in mind, ...
However, to do it with under informed consent may be another thing. While everyone is concerned with the well being of the sick child, not a lot of thought goes to the saviour sibling. As famously stated from the Nash’s family’s case, some critics commented that Adam was like a “spare parts baby”. While the parents viciously denied the comment and argued that they raise Adam with equal love and care, it is undeniable that in some ways, Adam and some other saviour siblings were hauntingly similar to spare parts; if the sick child relapsed, then blood marrow, stem cell would be taken from the healthy child and transplanted into the sick child. This sort of thinking would severely harm the saviour siblings’ psychological state, as they would feel as if their creation was to become a “backup” for the sick child, not out of
Is it wrong to take Baby Teresa's life so she can donate her organs to others in need even though she can only live for a few days? Although some might argue that it is morally wrong to take an innocent person's life, she could be saving many others' lives by donating her organs. I will be defending the Benefits Argument in this paper, and I will argue that transplanting the organs will indeed benefit other children. I will first present a general overview of the Baby Teresa case, and then I will present the facts to my Benefits Argument. I will then present an opposing argument, how someone would attack my views, and then I will defend my argument from the objection. Finally, in the conclusion I will give certain highlights and restate important facts of this paper.
“Savior siblings” may suffer from psychological harm if they reason that they were created to help their sibling rather than their parents truly wanting another child. Rather than being treated as another human being, these children are often objectified and treated as medical projects (Madanamoothoo, 2011, pg. 299). This can lead to severe psychological damage as Madanamoothoo, an expert in medical law, continues by questioning whether either the “savior sibling” or parents will have feelings of guilt or failure if the treatment for which the child was created for was not a success. If a child was conceived to save the life of a sibling, yet the treatments fail and the sick sibling dies, it is very possible that the “savior sibling” will feel a survivor’s guilt of some sorts and perhaps view themselves as a disappointment to their parents, family, and their sick sibling. As with any medical procedure, there is a risk of failure, and the potential that a “savior sibling” may fail to treat the sick child can lead to stress and disappointment throughout the entire family, yet especially to the savior sibling themselves (Strong & Kerridge & Little, 2012, pg. 193). This is an enormous weight for a child to carry; as regardless of the success or failure of the treatment, it should not fall as their responsibility to save their sick older sibling. Another worry concerns the child’s view of their place within their family. If a child learns that they were not created because their parents wanted another child, but rather to be a treatment option for their sick sibling, they will feel as though they were not truly wanted, for themselves, in their family (Sheldon & Wilkinson, 2004, pg. 536). Even if the parents love their donor child as unconditionally as they do their sick one, and feel no disappointment, animosity, or resent if procedures