By B.A. Lustig, B.A. Brody, Gerald P. McKenny
The creation situates particular spiritual and coverage discussions of 4 wide parts of biotechnology in the context of the wider dialog on recommendations of nature set forth in quantity One. Our introductory evaluation experiences key elements of modern non secular and moral discussions of 4 parts: biotechnology and assisted copy, biotechnology and genetic enhancement, biotechnology and human-machine incorporation, and biotechnology and biodiversity. It additionally attracts hyperlinks among these a number of discussions in mild of a few theological topics and casuistical emphases. The advent additionally reports the 4 coverage chapters, every one associated with the conceptual bankruptcy written at the similar sector of biotechnology, and indicates the ways in which coverage offerings in those components might be illumined by means of extra concentrated awareness on non secular views.
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Extra resources for Altering Nature: Volume II: Religion, Biotechnology, and Public Policy (Philosophy and Medicine, 98)
One telling sticking point is third-party donation. 29 Thus interventions such as artificial insemination and in vitro fertilization, which use a married couple’s own gametes, are more widely acceptable. Donor methods, which risk severing what is often seen as a divinely-willed connection between a married couple and their offspring, are more controversial. Even if the concern is unanimous, the reasons given are varied, revealing further differences in groups’ varied understandings of nature. 30 If not, the connection between the non-genetically-contributing parent and the child is compromised, even if (for example) a woman who conceives with donor ova then gestates and raises the child.
Second, Protestant denominational statements on assisted reproduction sometimes invoke the distinction popularized by Gilbert Meilaender between “begetting” and “making” a child (Meilaender, 1997; see also O’Donovan, 1984). Drawn from creedal descriptions of the relationship between the aspects of God as Creator and as Redeemer, the image of the child as “begotten” suggests divine agency: “When a new human life—which can be regarded as the ‘created word’ of the living God—comes to be through the marital act it is in truth ‘begotten, not made,’ just as God’s eternal and uncreated Word, who became man (a ‘created word’) for our sake…‘begotten, not made’” (May, online).
Although we will frequently refer to religious bioethical statements, our intention is to alert policymakers to the ways in which such statements are actually received and employed in these local moral worlds, and to the tensions the statements attempt to resolve. Public bioethical debate tends to be either utterly realist (about the possible) or utterly idealist (about theology or philosophy, thinly veiled) but rarely combines the two in any finely-textured discussion of real moral experience.
Altering Nature: Volume II: Religion, Biotechnology, and Public Policy (Philosophy and Medicine, 98) by B.A. Lustig, B.A. Brody, Gerald P. McKenny