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Genetic engineering ethical problems
Moral implications of genetic engineering
Ethics of human genetic engineering
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Affirmative—"Human Genetic Engineering is Morally Justified"
"When they are finally attempted…genetic manipulations will…be done to change a death sentence into a life verdict." In agreeing with this quote by James D. Watson, director of the Human Genome Project, I affirm today’s resolution, "Human genetic engineering is morally justified." I will now present a few definitions. Human genetic engineering is the altering, removal, or addition of genes through genetic processes. Moral is "pertaining to right conduct; ethical." Justified is to be "proper; well-deserved." Therefore, something that is morally justified is ethically beneficial. My value today will be cost-benefit justice. When we examine the benefits that human genetic engineering provides to society, these benefits will outweigh any costs and will thus affirming the resolution will provide for justice. I will now present one observation—the existence of human genetic engineering will not be without limits. Patrick Ferreira, the director of medical genetics at the University of Alabama Hospitals, notes that a "technological imperative [states] that the development of extraordinary powers does not automatically authorize their use." In other words, the point of technology is to be careful, and as with any technology, a society will be meticulous in its understanding of human genetic engineering. I will now present 3 contentions that uphold my value of cost benefit justice.
CONTENTION 1: Human genetic engineering can cure disease when other methods may not exist. For example, at the Geron Corporation, a biotech firm in Menlo Park California, scientists have discovered how to make healthy cells will divide indefinitely. They are now working on a project that will result in...
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...r, human genetic engineering is not immoral; the failure to use such a technology is truly what is unjust. To negate the resolution is to turn a person away from a possible cure, from a chance to prolong life. I have shown that human genetic engineering can improve the health of the society by both curing disease and prolonging live. Both benefits are worthy goals of any just society. These possible benefits of genetic engineering, those of curing disease and prolonging life, outweigh any possible "side-effects" that may occur with the development of any new technology. But we must remember that we do not rush into any new technology; human genetic engineering will be done carefully as with any technology, so that we may maximize the benefits of such a great gift to society. For these reasons, I affirm the resolution, "Human genetic engineering is morally justified."
A person's individuality begins at conception and develops throughout life. These natural developments can now be changed through genetically engineering a human embryo. Through this process, gender, eye and hair color, height, medical disorders, and many more qualities can be changed. I believe genetically engineering a human embryo is corrupt because it is morally unacceptable, violates the child's rights, and creates an even more divided society.
Usage of genetic modification to pick and chose features and personality traits of embryos could conceivably occur in future times. Wealthy individuals could essentially purchase a baby with built-in genetic advantages (Simmons). Ethically, these seem immoral. Playing God and taking control over the natural way of life makes some understandably uneasy. Ultimately, religious and moral standpoints should play a role in the future of genetic engineering, but not control it. Genetic engineering’s advantages far outweigh the cost of a genetically formulated baby and
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.
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 increased the average human lifespan and improved the quality of life for individuals. Medical science and biology are steadily arriving at new ways to alter humans by the use of advanced genetic alteration. This technology gives rise to the question of how this new technology ought to be used, if at all. The idea of human enhancement is a very general topic, since humans are constantly “enhancing” themselves through the use of tools. 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 a 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.
Recent breakthroughs in the field of genetics and biotechnology have brought attention to the ethical issues surrounding human enhancement. While these breakthroughs have many positive aspects, such as the treatment and prevention of many debilitating diseases and extending human life expectancy well beyond its current limits, there are profound moral implications associated with the ability to manipulate our own nature. Michael Sandel’s “The Case Against Perfection” examines the ethical and moral issues associated with human enhancement while Nick Bostrom’s paper, “In Defense of Posthuman Dignity” compares the positions that transhumanists and bioconservatists take on the topic of human enhancement. The author’s opinions on the issue of human genetic enhancement stand in contrast to one another even though those opinions are based on very similar topics. The author’s views on human enhancement, the effect enhancement has on human nature, and the importance of dignity are the main issues discussed by Sandel and Bostrom and are the focus of this essay.
Over 40 years ago, two men by the names of James Watson and Francis Crick discovered deoxyribonucleic acid, or DNA. DNA is hereditary material in humans and almost all other organisms (What is DNA?). From this finding, gene therapy evolved. Today, researchers are able to isolate certain specific genes, repair them, and use them to help cure diseases such as cystic fibrosis and hemophilia. However, as great as this sounds, there are numerous ethical and scientific issues that will arise because of religion and safety.
Religion-what does that mean to me? Do I believe in my religion, what has religion done for me lately? I would have to say religion has brought me hope for a better life and knowing that I can bring a better life to my family. I believe in God, I believe that god created humans and created the earth the water the moon and stars, and all creatures that exist on earth. What have I given back to religion? Generation after generation the emphasis on worshipping God in church has been on the decline in my family. My faith has not declined I just believe that God is everywhere and I feel that I can worship Him anywhere and at anytime. Does my faith in Him come into question when I look into the advancement of technology in science? Science of genetic engineering can sometimes heal and cure the ill. Genetic engineering can reproduce foods and recreate species of any kind. Makes me wonder if my faith can handle the concept that mankind can alter what God has created, and whether or not I want to be apart of a world that is not original but fake. I will contend with these two subjects and try to find if I want to belong to a society that is engineering a new world.
In this paper, I will negatively expose Walter Glannon’s position on the differentially between gene therapy and gene enhancement. His argument fails because gene therapy and genetic enhancement is morally impermissible because its manipulation and destruction of embryos shows disrespect for human life and discrimination against people with disabilities.
In September 14, 1990, an operation, which is called gene therapy, was performed successfully at the National Institutes of Health in the United States. The operation was only a temporary success because many problems have emerged since then. Gene therapy is a remedy that introduces genes to target cells and replaces defective genes in order to cure the diseases which cannot be cured by traditional medicines. Although gene therapy gives someone who is born with a genetic disease or who suffers cancer a permanent chance of being cured, it is high-risk and sometimes unethical because the failure rate is extremely high and issues like how “good” and “bad” uses of gene therapy can be distinguished still haven’t been answered satisfactorily.
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.
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.
Genetic engineering gives the power to change many aspects of nature and could result in a lot of life-saving and preventative treatments. Today, scientists have a greater understanding of genetics and its role in living organisms. However, if this power is misused, the damage could be very great. Therefore, although genetic engineering is a field that should be explored, it needs to be strictly regulated and tested before being put into widespread use. Genetic engineering has also, opened the door way to biological solutions for world problems, as well as aid for body malfunctions. I think that scientists should indeed stop making genetic engineering for humans, because it will soon prove to be devastating to the human race. It would cause rivalries and tension among different kinds of genetically engineered humans for dominance and power.
Human genetic engineering can provide humanity with the capability to construct “designer babies” as well as cure multiple hereditary diseases. This can be accomplished by changing a human’s genotype to produce a desired phenotype. The outcome could cure both birth defects and hereditary diseases such as cancer and AIDS. Human genetic engineering can also allow mankind to permanently remove a mutated gene through embryo screening as well as allow parents to choose the desired traits for their children. Negative outcomes of this technology may include the transmission of harmful diseases and the production of genetic mutations. The benefits of human genetic engineering outweigh the risks by providing mankind with cures to multiple deadly diseases.
This essay will be extremely helpful in establishing my argument about genetic engineering and how it might be considered playing God. Lastochkina believes that genetic engineering is not an act of playing God because scientists are using the knowledge that God has given to them (Lastochkina 167). She makes an excellent point and continues to discuss how “me must learn how to embody the right intention” when it comes to genetically modifying human embryos (Lastochkina 168). I will use her argument to look at the positives of genetic engineering. For example, I will describe the positive intentions of genetic engineering and connect it back to Duns Scotus’ idea of doing what is virtuous based on what is right.
For many individuals in the world, human genetic engineering determined to be the path of moving humankinds forward. Experiments had shown the probabilities of treating human diseases with by alternating human DNA. Many governments allowed hospital to implement genetic engineering on patients only if there were no other alternatives. Patients understood the risks of conducting this process, yet they decided to be the “rat” in this implementation, because implementation results would be used for research purposes. Economics assumed that human made rational choices; choices that would maximize their utility. It’s safe to assume that for certain individuals, this appears to be the risk that worth taking because they would potentially lose their lives