By B.A. Lustig, B.A. Brody, Gerald P. McKenny
The creation situates particular spiritual and coverage discussions of 4 huge parts of biotechnology in the context of the wider dialog on recommendations of nature set forth in quantity One. Our introductory assessment studies key points of contemporary non secular and moral discussions of 4 parts: biotechnology and assisted replica, biotechnology and genetic enhancement, biotechnology and human-machine incorporation, and biotechnology and biodiversity. It additionally attracts hyperlinks among these numerous discussions in mild of a couple of theological issues and casuistical emphases. The creation additionally experiences the 4 coverage chapters, each one associated with the conceptual bankruptcy written at the related region of biotechnology, and indicates the ways in which coverage offerings in those components will be illumined via extra targeted realization on non secular views.
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Extra resources for Altering Nature: Volume II: Religion, Biotechnology, and Public Policy (Philosophy and Medicine, 98)
Immortality is not eternal life but self-perpetuation through genetic temporal reproduction (see for example Lock and Kaufert, 1998; Kass, 2002, 153–157). Interestingly, although some religious communities place great value on homologous fertilization, the people most likely to phrase the question of third-party donation in these ways are biological determinists. Max Charlesworth has pointed out that such extreme reductionism is unsupported by experience and ultimately breaks down logically (Charlesworth, 1990).
The Roman Catholic tradition in general welcomes developments in science and technology as potentially valuable means for human beings to participate in divine activity in the world. Rather, constraints on reproduction take the form of “objective and inalienable properties” of human beings and of sexual intercourse and marriage. Thus, to alter or violate embodied nature in the context of the Roman Catholic moral tradition is to fail to attend to the way things are and ought to be, that is, to the distinctive character of reproduction as a human act set, by God’s design, within the enduring and intimate marital partnership.
In the Middle Eastern Muslim world, marriage is highly valued, and in most Middle Eastern countries nearly all adults marry if they can. Middle Eastern societies are also pronatalist: they highly value children for numerous reasons and expect all marriages to produce them. Children are usually desired from the beginning of marriage and loved and cherished once they are born. The notion of a married couple living happily without children is unthinkable. In fact Islamic personal status laws consider a wife’s barrenness to be a major ground for divorce.
Altering Nature: Volume II: Religion, Biotechnology, and Public Policy (Philosophy and Medicine, 98) by B.A. Lustig, B.A. Brody, Gerald P. McKenny