The development of new reproductive technologies Essay Example for Free

The development of new reproductive technologies Essay Explain some of the religious and moral issues relevant to the development of new reproductive technologies. [35] The development of new reproductive technologies have revolutionised the way society views infertility. However, many object to methods such as IVF, cloning, ICSI and PGD for moral and religious reasons. In examining these issues, a good place to start is IVF. IVF – in vitro fertilisation – is one of the most commonly used reproductive technologies. This method bypasses the need for intercourse to conceive; embryos are instead created in a lab and implanted into a mother. It can either use gametes from two parents, or in the case of a homosexual couple some of the material will be donated. From a human-rights perspective everyone has the right to a family life, which some interpret to mean a right to IVF. However, even from a purely secular point of view there are moral problems with IVF. For example, the new ICSI method bypasses many of the bodys natural defences for weeding out unfit sperm and therefore the child is at a higher risk of genetic abnormalities. Additionally, some feminists view reproductive technology with suspicion. Feminists refer to a `pro-natalist ideology prevalent in Western society, whereby women are encouraged to believe that their fulfilment and happiness depends upon their being able to bear children. They fear women may be coerced into IVF. The main issue that Christians would have with IVF is that many embryos are created and then destroyed. More embryos are produced in order to increase the chances of successful implantation, but in the UK you cannot use more than two embryos per IVF cycle. This creates spare embryos that are discarded, experimented upon or frozen for later use. The majority of Christians believe that life and personhood are intertwined, and both begin at conception. Christians believe in the sanctity of life, meaning that all human life is created in God’s image and has intrinsic worth. The most important verse they turn to is part of the Decalogue: â€Å"do not kill.† Moreover, Psalm 139 says, â€Å"you knit me together in my mother’s womb.† Therefore the discarding of spare embryos is murder of an innocent life. As with any issue, denominational opinions differ. The Roman Catholic Church defends traditional family structures and view IVF as unnatural. They published a document in 1987called Respect for Human Life in its Origin and the Dignity of Procreation. This emphasised the principles concerning the sanctity of life laid down much earlier in the Papal Encyclical, Humanae Vitae of 1968. In summary it claimed that children were a gift from God and not a commodity, and the proper place for children is within marriage. The church has expressed fears that IVF trivialises intercourse. Protestant churches tend to take a more lenient view. For example, the Free Presbyterian Church accepts IVF provided that the couple are married, spare embryos are not created and no donors are used. Both the Methodist Church and the Church of England are quite positive about all forms of IVF and even permit research on spare embryos up to 14 days old because it can be of great help to doctors researching genetic diseases, although embryos should not be created solely for this purpose. Other more drastic forms of reproductive technology pose a bigger problem for the churches. The successful cloning of Dolly the Sheep opened up a debate on the potential of human cloning and saviour siblings. Reproductive cloning would devalue individuality and result in negative psychological effects in the cloned person. Cloned animals tend to have a shorter lifespan and there is a genuine fear that a sub-class of humans could be produced in order for their organs to be harvested. This commodification of life sounds like science fiction, but according to Paul Ramsey it is a real threat. Cloning also removes the need for a male. In the case of Dolly, she had three ‘mothers’: one provided the egg, another the DNA and a third carried the cloned embryo to term. The embryo was given an electric shock in order to begin the division process. For Christians this disrupts God’s design for reproduction and parenthood. The only form of cloning that some churches would permit is therapeutic cloning, when a person’s stem cells can be used to produce organs that are an exact match. Mary Seller, a member of the Church of Englands Board of Social Responsibility, states, Cloning, like all science, must be used responsibly. Cloning humans is not desirable.† Furthermore, another key form of reproductive technology is PGD pre-implantation genetic diagnosis. This process can eliminate genetic diseases by selection (negative therapy) and can also alter the genes to ‘improve’ an embryo (positive therapy). It can be used to prevent suffering for both the child and parents. Moral objects are raised because, just like IVF, negative therapy involves fertilising several embryos with the intent of destroying those with the disease. This is dehumanising to disabled people, because it suggests that society would be better off without them. Positive therapy takes it to another level, and could result in a class of humans that are genetically modified for maximum health, intelligence and appearance. This destroys individualism and Christians refer to it as, â€Å"playing God.† According to the Free Presbyterian Church, â€Å"remember that each time cells are harvested for the treatment of someone who is sick, a new and sacred lif e is callously ended.† Moving on, reproductive technology can be evaluated according to traditional ethical principles. Starting with Utilitarianism, Patrick Steptoe is quoted as stating that It is a fact that there is a biological desire to reproduce.† If this is the case, then the maximum amount of happiness for the greatest amount of people will be achieved if they are able to reproduce, even if they need IVF or other interventions. Since successful IVF treatment will bring an enormous amount of happiness utilitarians are in agreement with such treatments. In the case of an infertile couple the utilitarian will look at the options available and strive towards to goal of conception. Likewise, if PGD and cloning can help alleviate human suffering it will be supported by utilitarians. Situation ethics bases the morality of an action on the circumstances that surround it. The only underlying principle is that we should always choose the most loving course of action, and there is no absolute morality. Whether an infertile couple should have access to IVF is based entirely on their individual situation. Natural law, on the other hand, is not so accepting. It is similar to the view the Roman Catholic Church takes. IVF and other technologies are unnatural and therefore immoral. Some criticise this theory because they claim that it is no more unnatural then the countless other forms of human intervention such as when we have an operation. Ultimately, reproductive technology causes us to rethink our views on family, marriage, sex and what makes a mother. Regardless of their views, Christians should be compassionate towards those suffering from the effects of infertility. You cannot understand their situation unless you have experienced it personally.

The Rights Issues of Digital Preservation in the Digital Era :: Preservation Access Library Science

The Rights Issues of Digital Preservation in the Digital Era Not long ago, Anthony Grafton, the distinguished Princeton historian, published a history of the footnote. An intellectual tool that is â€Å"the humanist’s rough equivalent of the scientist’s report on data,† the footnote offers â€Å"the empirical support for stories told and arguments presented.† No doubt we all remember our own experiences of awe and wonder when we learned how to interpret a footnote and so began to understand the mechanics of scholarly reference. However, according to Grafton, â€Å"no one has described the way that footnotes educate better than Harry Belafonte, who recently told the story of his early reading of W. E. B. DuBois.† As a young West Indian sailor, Belafonte learned to read critically when he figured out how the footnote opened a world of learning. â€Å"I discovered,† Belafonte said, â€Å"that at the end of some sentences there was a number and if you looked at the foot of the page the reference was to what it was all about—what source DuBois gleaned his information from.† However, Belafonte did not find the task of learning from references to be easy at first and was stymied by the methods that DuBois used to cite his references. Trying to track them down, he says that he went to a library in Chicago with a long list of books. â€Å"The librarian said, ‘that’s too many, young man. You’re going to have to cut it down.’ I said, ‘I can make it very easy. Just give me everything you got by Ibid.’ She said, ‘There’s no such writer.’ I called her a racist. I said, ‘Are you trying to keep me in darkness?â€⠄¢ And I walked out of there angry.†. Of course, footnotes are not the only or, in a variety of research and educational contexts, even the best method of reference. Moreover, as the Belafonte story indicates, there can be many obstacles in tracing down a reference path. However, as Grafton concludes in his study, the footnote is a critical part of the scholarly apparatus because it is such a clear and efficient mechanism to link one piece of scholarship with what its author has identified as the key reference points for the work. It serves as a guarantee, Grafton says, â€Å"that statements about the past derive from identifiable sources. And that is the only ground we have to trust [those statements]† (Grafton 1997: vii, 233-235).

Callicles Gorgias

Rebecca L. Hunt Stickiest Point #1 1. THE CLAIM: â€Å"The man who’ll live correctly ought to allow his own appetites to get as large as possible and not restrain them. † –Callicles, Gorgias 491e-492a. 2. CALLICLES’ ARGUMENT: Callicles claims that one should fill his appetite as much as possible. Socrates’ view on a happy life requires self mastery which means that your appetites and emotions are controlled and you mind manifests order. Also, Socrates’ ideal happy person would not do what is morally wrong.Callicles argues that if you live a life like Socrates wants, you are living like a corpse or a stone. Callicles believes that â€Å"living pleasantly consists in this: having as much as possible flow in† (494b). To truly be happy, one needs to be constantly filling his appetite to the maximum capacity. This is not possible for many. The people who cannot fulfill their appetites are apparently embarrassed and â€Å"their own lack of courage leads them to praise self-control and justice† (492b).According to Callicles, the rules created by the weak â€Å"enslave† the more naturally gifted men. For the ones born into power, Callicles believes that they should defiantly feel shameful that they let the talk of the people and the laws that rule them stop him from filling his appetite. 3. CRITICISM: Callicles is wrong to think that one should fill his appetite constantly and to the fullest. This may seem like a pleasant life but it is defiantly not a fulfilling one.You need more goals and ambitions that are not just centered on what you want. . One could argue that everybody does not have appetites that are bad and selfish, but Callicles is defiantly referring to the self-indulgent ones. Callicles theory is similar to Darwin’s â€Å"survival of the fittest†. Both believe that the strongest creatures will rule and take over the weaker ones Callicles is also wrong in saying that the strong sho uld do whatever they feel and the weak need to quit holding them back with rules.He believes that the â€Å"weak† create these rules because they are jealous and embarrassed at their own incompetence. It is not that the weak are jealous; they just want order in their cities. If the strong had the ability to do whatever they feel then many people would suffer. Why would a city want a majority of its citizens feel inferior to just a handful of, what I would call, bullies? This includes people born into power. Just because they are rulers does not give them the right to not have any kind of ethics or morals.They should actually do the opposite of what Callicles says and set an example for their people and lead good, self-disciplined lives. Smart people should have more of a right to rule the people, but only if they are trying to work for the greater good. They should not have ultimate power but I would rather a room full of smart, morally good men rule a city then selfish men c onstantly trying to always fulfill their own appetites.

Persuasive Speech Gay Adoption - 800 Words

OUTLINE FORMAT SPEECH #3 HEADING 1. NAME: 2. TOPIC: Homosexual Adoptions 3. GENERAL PURPOSE (5): To persuade 4. SPECIFIC PURPOSE (5): To persuade the audience that homosexual couples should be allowed to adopt children 5. CENTRAL IDEA (5) SPEECH AS DELIVERED 1. INTRODUCTION (5) (written out): Chile, Italy, Ecuador, and Florida. To you, these sound like a list of very widespread locations. But there is one thing that ties them all together. All four of these places openly ban homosexual adoptions. The list continues to grow if you factor in United States that ban gay marriage, as well as un-married couples to adopt. On the surface, this seems like solely a gay rights issue, and though it most definitely is, there is also†¦show more content†¦B. Single-parent mom is an all too frequent term. It is costly to children, primarily from the standpoint of having half the support that a child deserves. Married gay couples can provide twice the support that a single parent can provide, and this is always a good thing. 3. CONCLUSION (5) (written out): Clearly, our world is evolving around us. Everything is changing, from our work life to our personal life. I find it quite sad that some issues, such as gay adoption, still seem to be stuck in the 1950’s. The ‘perfect family’ is no longer perfect. Homosexuality is not a disease, nor is it something that someone can become simply because of their surroundings. And in the end, some homosexual couples can provide better homes than many heterosexual people can. Why put children through poor conditions, bounce them around in foster homes, or leave them with ill-suited families, simply because SOME people say it’s wrong? This isn’t only an issue of gay rights, it’s an issue of child safety. 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