Artificial Insemination 4

The author is the associate editor of The New Atlantis: A Journal of Technology and Society. In which, is the area of the news site that cover all technological advances and controversies on new sciences. The article cover the opinions of conservatives and progressives alike on the use engineering a child before or after birth. Although, the possibilities are endless and the benefits to humanity are countless such as, curing diseases, inherited genetics; they are filled with risks. Numerous scientists, ethicists, and other important members are present at this meeting, but exclude members with strong moral standards to have a less biased opinions. Nevertheless, ethics are not unconsidered, which is why there is such a strong force that holds

Infertility is the fundamental lacking of the ability to conceive a baby, and both men and women can have this problem. Dr. Clark, our guest speaker in class pointed out that approximately 30% of men and women are infertile, while 25% of infertility cannot be explain by science yet. Because of that, infertility is no longer considered as a lifestyle problem but a disease instead. According to Dr. Clark, one of the options for the infertility patients today is the use of stem cell therapies to treat infertility, and one of the recent popular stem cell therapies is reproductive cloning. Reproduction cloning is a process to “produce” a next generation of “you” through somatic cell nuclear transfer. In my paper, I will argue that

“One need not be deeply religious or oppose abortion to be troubled by the prospect of a society in which, as bioethicist Alexander Capron puts it, ‘The wanted child becomes the made-to-order child’" (Shannon). With rising concerns of building a baby through eugenics and IVF or In Vitro Fertilization, the government, court systems, activists, and public media is starting to take notice. Being able to pick your babies’ generic make up would be an ethical disaster with a slippery slope into an era where one’s child is created by man with build-a-baby qualities instead of the natural creation of a new life. Creating a designer baby through IVF technology would have severe consequences not only affecting this generation by all the future

With increasing developments in biotechnology there are now more choices than ever for prospective parents when they decide to start a family. This induces demand for philosophers and ethicists to analyze the moral pertinence of such practices around the world for a wide range of situations. In this paper, I will present the arguments of Dena Davis against sex selective techniques and the subsequent arguments by Sophia Wong that link sex selection and disability de-selection. I will subsequently evaluate Wong’s extension and its viability within the argument established by Davis and defend my conclusion that it is indeed comparable and equivalent arguments due to the congruence of gender and disability expectations in the United States.

In this essay, I will be discussing whether it is morally obligated by parents to use genetically advanced technologies to have a child that is best suited and best expected to have the best life possible. I will be looking at Julian Savulescu view on Procreative Beneficence in support of this idea that the best child should be produced, and in response to Savulescu’s argument, I will also be looking at Michael Sandel’s response against the use of genetic technologies. After considering both for and against arguments I will lay forward my response to the idea that genetic technologies should not have to be used by all couples when it comes to having their child, and is not a moral obligation.

Medical professionals today can screen for certain genetic traits (genetic diseases and sex) with in vitro fertilization and preimplantation genetic diagnosis to obtain a healthy child, and reproductive technology continues to improve. With this in mind, the question arises whether sex selection is ethical. Julian Savulescu, Uehiro Professor of Practical Ethics at Oxford University, argues that sex selection is moral, based on his ethical principle of Procreative Beneficence: that “couples (or single reproducers) should select the child, of the possible children they could have, who is expected to have the best life, or at least as good a life as the others, based on the relevant, available information” [Savulescu 1]. Savulescu claims

When parents are seeking alternative ways of becoming pregnant, it is not uncommon to create anywhere from fifteen to twenty embryonic children, and then through a process of selective reduction or the eugenic practice of preimplantation genetic diagnosis, to kill all but one or two of those children.” (Beck 274) This is the beginning of the new wave of eugenics. Since the Supreme Court of the United States have confirmed the parent’s rights to terminate all unwanted embryos, it is only logical that the next step will be new legislation involving more of the population, willing or

Those procedures make ways for persons that would otherwise have no hope of conception to conceive, and give birth to healthy babies, but on the other hand, as the technology has developed, ethical issues surrounding these methods have as well. Some philosophers like Gillian Hanscombe feels that “it is untenable and uncivilized to deny the right to any individual just on the basis that they engage in a particular type of sex practice.” (class notes) Therefore, in this instance, lesbians and gays should have the right to parenthood, whether it’s by surrogate or by sperm insertion, and it should not be looked at as unethical. When it comes to third-party reproduction or surrogacy, Purdy feels that it is not unethical and “argues that it is routine to do so.” (class notes) Though third party reproduction involves risks and raise many important ethical concerns, she also argues that “parents should guarantee that any child they have possess normal health.” (class notes) Therefore, in her opinion, the creation and selection of embryos is ethical. On the other hand, Michael Tooley opposes her opinion and “argues that the practice is not in principle morally acceptable given our level of understanding but could offer some benefits in the future.” (class

Infertility is a medical diagnosis that affects millions of couples each year. This medical diagnosis has been around for centuries. Reasons for infertility range from simple issues to more complex with both partners being affected. Around 1980’s medical procedures began in the Unites States for treatment. Since then there has been major advancement in infertility (Infertility United States, 1982).

More analyses of AID within the context of Jewish law show that the greatest anxiety concerning AID is the possibility of inadvertent incest. Since the resulting child would not know their biological father, it might unwittingly couple with a half-sibling. This would be especially problematic within more close-knit communities. Thus, for many this concern largely overshadows the concerns about adultery. As R. Moses Feinstein states: “that is the sole concern...the procedure neither entails adultery nor produces a mamzer, both of which require actual intercourse.” Although there are were some strong dissention to this ruling, it is key to note that attitudes towards reproductive technology can be used as a gage to assess attitudes towards

How can the principles of ethics (autonomy, beneficence, nonmaleficence, justice) assist in finding a middle ground on new reproductive technologies?

IVF raises many of these difficult moral issues. If the above conceptions about the nature of ethics were correct, however, discussion of these issues would either be futile (because morality is a matter of personal choice or opinion) or superfluous (because morality is what a divine or secular authority says it is) (Walters 23). In this paper, I want to suggest that it is not only possible, but also necessary to inquire into the ethics of such practices as IVF because the fact that we can do something does not mean that we ought to do it.

associated with the use of advanced assisted reproductive technology (Teays&Purdy, 2001, Bioethics,Justice,&Health Care,p.648).Currently, the number of in vitro fertilization procedures that can be performed by 100 heath-care workers is about 1,000 per year. Any implication of medical and laboratory procedures that could improve results would decrease the number of healthcare workers needed and ultimately lower the cost per procedure (Teays&Purdy, 2001, Bioethics,Justice,&Health Care,p648).

Jennifer Rosenberg on about.com (n.d.), had stated, “On July 254, 1978, Louise Joy Brown, the world’s first successful ‘test-tube’ baby was born in Great Britain.” This was advancement in the medical history for women everywhere who had difficulty getting pregnant; this medical breakthrough, known as In-vitro fertilization, or IVF, since Louise Joy Brown’s birth had only grown in ease and the amount of people that use this technology is at an all-time high. The CDC (2014) stated on their website that, “Number of women ages 15-44 who have ever used infertility services: 7.4 million.” This is a massive number of people that use this service. In-vitro fertilization’s advancement in medical technology allows people to have children despite

Artificial reproductive technology (ART) is defined as procedures which stimulate a woman 's ovaries to produce eggs, the eggs are then removed, combined with sperm, and then returned to a woman 's body (Bell, 2016). ART is becoming more and more popular throughout that globe. This method of conceiving children gives women who may be struggling with infertility options that were not possible before the advent of such methods. ART is relevant to the sociological definition of global health because it is evidence of the fact that our world has become interdependent especially when it comes to medical technology. However with ART comes the notion of the culture of disguise and in many countries this is an integral part of artificial reproductive technology process. With that being said, sociologists should look to study and understand the culture of disguise in ART as it pertains to global health and it shapes interactions between people and the society they live in.