Assisted Reproduction Research Paper

Making big choices in life can be difficult, especially if that big choice is having children. There are many men and women who are infertile that still want to have children. Most decide to adopt other children who do not have families or their families do not want them. But when adoption is not an option, there is now a way where those men and women can have their own children together through fertility treatments. Fertility treatments could be a good thing:being able to freeze egg and sperm, they can help infertile couples, and avoiding transmitted diseases would be easier.

Purdy defends surrogate mothering from a consequentialist point of view. Her case is founded on two premises: firstly, that surrogacy is favourable (that is, it brings about pleasure and reduces pain), and secondly, that the practice is only non-traditional and not morally reprehensible. She thus concludes that "appealing to the sacrosanctity of traditional marriage or of blood ties to prohibit otherwise acceptable practices that would satisfy people 's desires hardly makes sense", and thus, surrogacy should be permissible (Purdy, 1999).

We are living in a new era where technology can help women have babies in unconventional ways. Having children is a personal choice. In some people’s view, government should not be regulating when people should and should not start having a family. The ethical issue is when the parents start applying for governmental benefits after the baby is conceived via In Vitro Fertilization (IVF) and born posthumously. When practicing IVF, are we violating God’s will? This paper is to discuss the views of the four candidates interviewed in relation to posthumous conception and delivery, their views on benefits/inheritance entitlement to these babies, and ethical principles and theories in

Embryonic harvesting and freezing is considered an ethical dilemma and morally unacceptable. Karen Capato reserved sperm for in-vitro fertilization posthumous and reared twins as a result. In this instance, technology was used after the death of a spouse to create life posthumous and the use of such is considered an act of God. “The Bible mentions in its parables that we should not to disrupt a life” (E. Horning, personal communication, January 31, 2013). Manipulating genetics

There are people around the world trying to have children right now, that cannot and need to use services like reproductive technology to even have the chance of a little one in their future. NRTs are one thing that can help, and it is moving forward with the advancements in technology and science. With this huge advancement in technology and science, many people are starting to question if these procedures are ethical. There are four principles of ethics. These principles are autonomy, beneficence, non-maleficence, and justice. Applying these principles of ethics to new reproductive technologies can

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

We cannot battle those who are infertile for what extent they would go to in order to have a child (Cotton 34). Because of this, regulation of surrogacy is important, especially in terms of those who are not the ones who initiate the process. For surrogates, we must understand the emotional toll they will go through and accept things will not be perfect. Their efforts should be recognized in some form along with appreciation for their cooperation. As a surrogate, they should remember what the purpose of the process is and stick to what they were assigned and agreed to do. Intended parents should understand that when a third party is involved disagreements will occur and compromise should be exerted. They must also recognize as much as they have wanted a child, the surrogate may form the same attachment as they do, so they must address it morally not selfishly. For children, we must consider the complexity of surrogacy, as they are the direct results. They should be given the same respect and care as another other child. Their interests should be kept in mind whether it is from the social parents’ side or the biological parents’

In vitro fertilisation (IVF) marks a great step forward in medical technology, and Australia is a leader in the field. IVF is now a popular procedure for couples who are infertile or are having trouble conceiving. However, it raises ethical, moral and legal issues including the rights of an individual, property rights, the definition of human life, scientific experimentation versus a potential human life, religion, costs, and community, medical and taxpayer’s rights.

Another way that same-sex couples can become parents is through assisted reproductive technology. These technologies involve in vitro fertilization, intrauterine insemination, intracervical insemination, and the “do-it yourself” method. That being said, homosexuals should have the same access to these technologies that heterosexual couples do. Same-sex couples and couples with fertility issues struggle to have families. But the struggle does not end with reproductive technology. A lot of times a surrogate mother or a donor is involved. That makes it a three parent situation. Therefore, if a surrogate mother decides she wants to keep the baby then that just introduces a whole lot more drama in the parent’s life. Assisted Reproductive Technology

To others, there are a plethora of issues in IVF that constitute it as being unethical. Opponents consider it unethical to “play God” and create life in an unnatural manner. They believe couples should conceive on their own without the help of a medical procedure involving embryos. This is due to their opposition to the destruction of embryos during or after the procedure. For example, embryos are frozen in large groups and are disposed of if not used or remain frozen for numerous years (Bliss, 2012). Others believe that people should simply adopt a child instead of going through the expensive and risky procedure of IVF. However, these arguments are only the tip of the iceberg of IVF being that there are several topics to be discussed. One of the most interesting topics within IVF is that of “designer babies”. Although predominantly permissible by law, the ethics of “designer babies” encompasses whether or not it is moral to use PGD for preventive medical measures, sex pre-selection, and the determination of a child’s various traits. As stated above, the ethicality of the procedures lie within the intention of pursuing

Assisted Reproductive Technology (ART) is a method that allows individuals the ability to biologically conceive a child. Individual’s who use the in vitro fertilization method has the opportunity to identify genetic defects in the embryos by using preimplantation genetic diagnosis (PDG) . However, having this ability raises various ethical issues.

The principles of ethics can assist in finding a middle ground on reproductive technologies by forcing the healthcare provider to consider first the patient and their well-being above all else, yet keeping in consideration the benefits and morality of the care they are giving. More often than not, there are more than two sides to every argument, especially when it comes to the latest reproductive technologies. “To obtain justifiable resolutions of these

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.

Some view altruistic surrogacy as a form of exploiting the surrogate. There is no monetary compensation to woman placing her health and well-being on the line for another’s benefit. However, it can also be held that the woman knowingly entered into the agreement with full disclosure of the risks and benefits to her health and body. Again, autonomy and justice are extremely prevalent ethical principles to explore when discussing the topic of surrogacy. Same-sex marriage has become a hot topic in the United States in the last few years. The idea of raising a family by homosexual