Creating Life

Author(s):  
Courtney S. Campbell

This chapter considers ecclesiastical teaching and personal experience regarding new reproductive technologies, such as in vitro fertilization, repro-genetic options, such as preimplantation genetic diagnosis, and stem cell research ethics. The principal argument is that the ethics of medical technologies used to treat and provide remedies for infertility turns primarily on questions of moral agency, familial integrity, and medical professionalism, including safety and efficacy. The Church of Jesus Christ of Latter-day Saints (LDS) procreative imperative can make the experience of infertility a wrenching personal ordeal that necessitates re-storying personal and gender identities relative to spiritual entrustment. Repro-genetic technologies find a moral point through disease prevention but are ethically controversial when their intent is for nonmedical purposes, such as sex selection or enhanced capacities. Despite firm convictions about the sanctity of human life, LDS teaching shows surprising acceptance regarding use of embryos for stem cell research.

2014 ◽  
Vol 8 (1) ◽  
pp. 43-52 ◽  
Author(s):  
Mathana Amaris Fiona Sivaraman ◽  
Siti Nurani Mohd Noor

Abstract Background: The use of embryos in embryonic stem cell research (ESCR) has elicited ethical controversies as it entails the destruction of 5-day old human embryos to harvest stem cells. Objective: To explore the ethical positions of Islam, Buddhism, Hinduism, and Catholicism concerning the use of (1) left-over embryos from in vitro fertilization (IVF) also known as ‘surplus’ embryos and (2) ‘research embryos’ which are created by scientists to conduct research using embryonic stem cells. Methods: The opinions of religious leaders of Buddhist, Hindu, and Catholic faiths in Malaysia pertaining to ESCR were examined via in-depth, semi-structured interviews while Islamic responses are collected from local writings related to the derivation of fatwa on this issue. Participants’ responses on the ethics of human stem cell research are presented as a reflection of various scriptural texts of these four religions. These are presented and supported with the help of international bioethics literature and focus on the use of ‘surplus’ embryos and ‘research’ embryos. Results: Islamic ethics deviate from Hindu and Buddhist teachings regarding saving of research embryos that have been created specifically for research and are considered as human lives only after 120 days fertilization. Hindu and Buddhists also underscore the sanctity of human life, but give priority to the alleviation of suffering in living adult humans. They generally encourage ESCR. Research is a knowledge-seeking endeavor considered noble by Islam. This is also a concept within Hindu and Buddhist philosophy; in particular, when potentially beneficial research goals are the basis. Catholicism also emphasizes sanctity of human life, but stresses also the inviolability of embryos from the moment of conception. Conclusion: Embryonic stem cell research is permissible and encouraged according to Hindu and Buddhist perspectives in view of the potential benefits of such research to society, with some reservations. This is similar to Islamic views on the ethics of ESCR. However, Catholicism differs from all the other three religions; it appears to discourage research in this field because of the likely violation of a sacred principle in Catholic teachings.


Author(s):  
D. Gareth Jones

The advent of in vitro fertilization (IVF) marked a watershed in the scientific understanding of the human embryo. This, in turn, led to a renaissance of human embryology, accompanied by the ability to manipulate the human embryo in the laboratory. This ability has resulted in yet further developments: refinements of IVF itself, preimplantation genetic diagnosis, the derivation and extraction of embryonic stem cells, and even various forms of cloning. There are immense social and scientific pressures to utilize the artificial reproductive technologies in ways that have little or no connection with overcoming infertility. As the original clinical goals of IVF have undergone transformation ethical concerns have escalated, so much so that they are condemned by some as illustrations of ‘playing God’, while any babies born via some of these procedures are labelled as ‘designer babies’. Both terms reflect the fear and repugnance felt by some at the interference with the earliest stages of human life by the artificial reproductive technologies. It is at these points that bioethical analyses have an important contribution to make.


2019 ◽  
Vol 23 (1) ◽  
pp. 3-15 ◽  
Author(s):  
Jacqueline Mae Wallis

Abstract As reproductive genetic technologies advance, families have more options to choose what sort of child they want to have. Using preimplantation genetic diagnosis (PGD), for example, allows parents to evaluate several existing embryos before selecting which to implant via in vitro fertilization (IVF). One of the traits PGD can identify is genetic deafness, and hearing embryos are now preferentially selected around the globe using this method. Importantly, some Deaf families desire a deaf child, and PGD–IVF is also an option for them. Selection for genetic deafness, however, encounters widespread disapproval in the hearing community, including mainstream philosophy and bioethics. In this paper I apply Elizabeth Barnes’ value-neutral model of disability as mere-difference to the case of selecting for deafness. I draw on evidence from Deaf Studies and Disability Studies to build an understanding of deafness, the Deaf community, and the circumstances relevant to reproductive choices that may obtain for some Deaf families. Selection for deafness, with deafness understood as mere-difference and valued for its cultural identity, need not necessitate impermissible moral harms. I thus advocate that it is sometimes morally permissible to select for deafness in one’s child.


2010 ◽  
Vol 66 (1) ◽  
Author(s):  
Stephan Hoffman ◽  
Johan Buitendag

An Eco theological reflection on Christian-ethical implications of stem cell research and therapyThe new biotechnological context in which in vitro fertilisation, the human genome project, and stem cell research have become realities, confronts both society and theology with unique challenges. These realities compel us to revisit ethical questions regarding human life. The main aim of this study is to contribute to the transversal debate about Christian ethics, natural sciences and biotechnological development, from a post-foundational perspective. The research results do not aim to lay down ethical rules as absolute truths, but rather to reflect on different viewpoints, values, characteristics, virtues, moral narratives and perspectives with regard to these complex ethical dilemmas. The broadening of moral narratives, and the revaluing of relational Christiananthropological perspectives, are being presented as an alternative to the strict monolithically orientated ideas of truth, objectivity and reason.


Author(s):  
Helena Bleeker

Pre-implantation genetic diagnosis (PGD) follows in vitro fertilization (IVF) of several ova. Negative selection (NS), or the discarding of embryos containing undesirable alleles, is currently being performed in IVF clinics. Conversely, positive selection (PS) is the discarding of embryos that do not contain a desirable allele. In other words, PS keeps an embryo because it contains a desirable genetic profile. There are many groups that support NS but there are far fewer who support PS. The bioconservative philosophy, led by philosophers such as Leon Kass, opposes PS and bioliberalism in general. Conversely, NS (and PS) of embryos resonates best of all with the bioliberalism philosophy. More specifically, a subset of bioliberalism, called transhumanism. In order to find NS morally permissible and PS morally unacceptable, one must support one’s position by making a moral distinction between the two types of selection. The major claims against PS include that it is not medically serious, that it propagates eugenics, that it propagates sex selection and that it elicits a moral repugnance which proves its immorality. In analyzing these arguments, I hope to show that none of them are consistent in their application, and that their inability to be applied universally significantly weakens their case. 


2009 ◽  
Vol 8 (1) ◽  
pp. 79-87 ◽  
Author(s):  
Chris Pierret ◽  
Patricia Friedrichsen

The intersection of science and our society has led to legal and ethical issues in which we all play a part. To support development of scientific literacy, college science courses need to engage students in difficult dialogues around ethical issues. We describe a new course, Stem Cells and Society, in which students explore the basic biology of stem cell research and the controversy surrounding it. As part of the course, we highlight the nature of science, looking at the methods and norms within the scientific community. To gain a perspective on the current stem cell controversy, we examine the public debates in the 1970s surrounding in vitro fertilization, the stem cell initiative in Missouri, and the personal and religious viewpoints that have emerged relative to the stem cell debate. In the Stem Cells and Society course, students are challenged to develop and clarify their own personal positions concerning embryonic stem cell research. These positions are grounded in science, religion or personal philosophy, and law.


Blood ◽  
2014 ◽  
Vol 124 (21) ◽  
pp. 2536-2536
Author(s):  
Eugene Goussetis ◽  
Panagiotis Tsirigotis ◽  
Ioulia Peristeri ◽  
Vassiliki Kitra ◽  
Georgia Avgerinou ◽  
...  

Abstract Introduction: Allogeneic hematopoietic stem cell transplantation (allo-HSCT) remains the only curative option for many children with various genetic or malignant diseases. However not all children in need for HSCT have a suitable donor available. For such cases in vitro fertilization (IVF) with pre-implantation genetic diagnosis (PGD) combined with human leukocyte antigen (HLA) tissue typing has been used to select an IVF healthy and HLA-matched embryo in order to give birth to a child who may serve as a stem cell donor. We report our experience with five children transplanted from HLA-matched siblings selected after IVF and PGD in our center. Methods and Patients: The clinical protocol was approved by the center’s Institutional Research and Ethics Committee. Written informed consent was obtained from parents. Hormonal stimulation for IVF, culture techniques, PGD and HLA-typing were performed according to standard protocols. Detection of the genetic disease mutation was performed by using mini-sequencing. Embryos genotyping was performed by using multiplex polymerase chain reaction (PCR) analysis of informative polymorphic short tandem repeat (STR) markers. Healthy and HLA-identical embryos were transferred 6 days after fertilization to the uterus of the respective mothers. Confirmatory genetic testing and HLA-typing were performed during the first trimester of pregnancy by using chorionic villus sampling. Patient’s characteristics are shown in Table 1. None of our patients had an available matched sibling donor. All patients underwent myeloablative conditioning consisting of busulfan, cyclophosphamide and antithymocytic globulin. GVHD prophylaxis consisted of CyA plus Methotrexate. Stem cell graft consisted of bone marrow plus cord blood in 4 out of 5 patients, while one patient received bone marrow only. Results: All couples underwent a single cycle of IVF resulting into the generation of 78 embryos. Fourteen embryos were healthy and HLA-identical with their sibling and 10 of them were transferred to the uterus of the respective mother giving birth to a total of 6 healthy children. Results of IVF, PGD and HLA-typing are shown in more detail in Table 2. The median age of the donor at the time of HSCT was 16 months. The median total nucleated cell (TNC) concentration of cord blood grafts was 2.3x107/kg, while the median CD34+ cell was 0.47x105/kg. The median TNC and CD34 cell concentration of bone marrow grafts was 1,97x108/kg and 5,09x106/kg respectively. All patients achieved sustained engraftment of donor cells. Mild acute GVHD of the skin was observed in one out of 5 patients. As of today, with a median follow up period of 4 years, all patients are alive with complete donor chimerism, without chronic GVHD and free of disease. Conclusions: IVF and PGD/HLA typing methodology should be considered and discussed with parents in cases where no HLA-matched donor is available. The procedure can be applied only in cases requiring non-urgent HSCT, and in parents of reproductive age. Table 1:Patient’s characteristicsPatientSexAge (years)DiseasePrevious treatmentsDate of transplant1Male4,5Chronic granulomatous diseaseInterferon-gamma, antibiotics2/10/20072Male4Chronic granulomatous diseaseantibiotics1/7/20083Male11Chronic myeloid leukemiaHydroxyurea, imatinib21/7/20094Male4Thalassemia majorRBC transfusions4/5/20105Female4,5Diamond-Blackfan anemiaCorticosteroids, RBC transfusions30/4/2013 Table 2: Results of IVF, PGD and HLA-typing Patients IVF (cycles) Number of embryos after IVF Number of healthy and HLA-identical embryos Number of healthy and HLA-identical transferred embryos Number of healthy and HLA-identical borned children 1 1 37 6 2 1 2 1 11 2 2 1 3 1 10 2 2 1 4 1 10 1 1 1 5 1 10 3 3 2 Disclosures No relevant conflicts of interest to declare.


2018 ◽  
Vol 58 (3) ◽  
pp. 275-293
Author(s):  
Vlastimil Vohánka ◽  

Josef Seifert and John F. Crosby are the two main proponents of applied material value-ethics. Both reject all forms of suicide and abortion. Seifert also explicitly rejects euthanasia, torture, destructive stem-cell research, genetic enhancement, in vitro fertilization, and contraception. Crosby explicitly rejects spousal in vitro fertilization and spousal contraception. In this essay I examine whether their case should be regarded as convincing. Against Seifert, and possibly also against Crosby, I show why it definitely should not.


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