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genetic engineering ethical problems
moral implications of genetic engineering
ethics of human genetic engineering
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Affirmative—"Human Genetic Engineering is Morally Justified" "When they are finally attempted…genetic manipulations will…be done to change a death sentence into a life verdict." In agreeing with this quote by James D. Watson, director of the Human Genome Project, I affirm today’s resolution, "Human genetic engineering is morally justified." I will now present a few definitions. Human genetic engineering is the altering, removal, or addition of genes through genetic processes. Moral is "pertaining to right conduct; ethical." Justified is to be "proper; well-deserved." Therefore, something that is morally justified is ethically beneficial. My value today will be cost-benefit justice. When we examine the benefits that human genetic engineering provides to society, these benefits will outweigh any costs and will thus affirming the resolution will provide for justice. I will now present one observation—the existence of human genetic engineering will not be without limits. Patrick Ferreira, the director of medical genetics at the University of Alabama Hospitals, notes that a "technological imperative [states] that the development of extraordinary powers does not automatically authorize their use." In other words, the point of technology is to be careful, and as with any technology, a society will be meticulous in its understanding of human genetic engineering. I will now present 3 contentions that uphold my value of cost benefit justice. CONTENTION 1: Human genetic engineering can cure disease when other methods may not exist. For example, at the Geron Corporation, a biotech firm in Menlo Park California, scientists have discovered how to make healthy cells will divide indefinitely. They are now working on a project that will result in... ... middle of paper ... ...r, human genetic engineering is not immoral; the failure to use such a technology is truly what is unjust. To negate the resolution is to turn a person away from a possible cure, from a chance to prolong life. I have shown that human genetic engineering can improve the health of the society by both curing disease and prolonging live. Both benefits are worthy goals of any just society. These possible benefits of genetic engineering, those of curing disease and prolonging life, outweigh any possible "side-effects" that may occur with the development of any new technology. But we must remember that we do not rush into any new technology; human genetic engineering will be done carefully as with any technology, so that we may maximize the benefits of such a great gift to society. For these reasons, I affirm the resolution, "Human genetic engineering is morally justified."
The ethics behind genetic engineering have been discussed and argued for years now. Some arguing points often include competitive advantages, playing God, and the polarization of society, but Sandel takes a different approach in explaining society’s “unease” with the morality of genetic engineering. Broadcasted through several examples throughout the book, Sandel explains that genetic engineering is immoral because it takes away what makes us human and makes us something else. He states that by taking control of our genetic makeup, or the makeup of our progeny, we lose our human dignity and humility. Our hunger for control will lead to the loss of appreciation for natural gifts, whether they are certain talents, inherited from the genetic lottery, or the gift of life itself.
The evolution of technology has been hand in hand with the human subjugation of earth, but the question persists, when does the use of technology go too far? Advances in medical science have increased the average human lifespan and improved the quality of life for individuals. Medical science and biology are steadily arriving at new ways to alter humans by the use of advanced genetic alteration. This technology gives rise to the question of how this new technology ought to be used, if at all. The idea of human enhancement is a very general topic, since humans are constantly “enhancing” themselves through the use of tools. In referring to human enhancement, I am referring specifically to the use of genetic intervention prior to birth. Julian Savulescu, in his, “Genetic Interventions and the Ethics of Enhancement of Human Beings,” argues that it is not only permissible to intervene genetically, but is a morally obligatory. In this paper, I will argue that it is not morally obligatory to intervene genetically even if such intervention may be permissible under certain criteria. I will show, in contrast to Savulescu’s view, that the moral obligation to intervene is not the same as the moral obligation to prevent and treat disease. In short, I will show that the ability of humans to intervene genetically is not sufficient to establish a moral obligation.
Recent breakthroughs in the field of genetics and biotechnology have brought attention to the ethical issues surrounding human enhancement. While these breakthroughs have many positive aspects, such as the treatment and prevention of many debilitating diseases and extending human life expectancy well beyond its current limits, there are profound moral implications associated with the ability to manipulate our own nature. Michael Sandel’s “The Case Against Perfection” examines the ethical and moral issues associated with human enhancement while Nick Bostrom’s paper, “In Defense of Posthuman Dignity” compares the positions that transhumanists and bioconservatists take on the topic of human enhancement. The author’s opinions on the issue of human genetic enhancement stand in contrast to one another even though those opinions are based on very similar topics. The author’s views on human enhancement, the effect enhancement has on human nature, and the importance of dignity are the main issues discussed by Sandel and Bostrom and are the focus of this essay.
...odify human nature. The final chapter of Part I reviews concerns which include genetic engineering’s promise of a "kinder gentler eugenics" and an increase in the number of discarded embryos as a means of removing malfunctioning genes and increasing reproductive choice elevated by such technological intercessions. Fukuyama briefly discusses religious, utilitarian, and philosophical objections to biotechnology. He acknowledges that religious grounds for assessing biotechnology are clearest and therefore argues for their greater acceptance in diverse democracies. He points out that utilitarian methods highlight measurable factors over imperceptible effects on human rights and morality. Philosophically speaking, Fukuyama believes that human rights are beached in human nature as the foundation for the human ethical sense, philosophical argument as well as social skills.
Over 40 years ago, two men by the names of James Watson and Francis Crick discovered deoxyribonucleic acid, or DNA. DNA is hereditary material in humans and almost all other organisms (What is DNA?). From this finding, gene therapy evolved. Today, researchers are able to isolate certain specific genes, repair them, and use them to help cure diseases such as cystic fibrosis and hemophilia. However, as great as this sounds, there are numerous ethical and scientific issues that will arise because of religion and safety.
How far is society willing to advance genetic enhancement technology before it becomes a moral wrong? Medical technology is well on the way to allowing parents to create designer babies, permitting parents to pick physical and internal qualities of unborn children. Due to the advance in technology allowing parents to genetically designer their own child, The American Medical Association (AMA) should create stronger codes of medical ethics and acts imposing limitations. The manipulating with embryos in order to create a parent’s ideal child is morally wrong, and should be against codes of ethics. In order to create a fine line between enhancement that prevents disease and birth defects, and the self-absorbed society that prefers children with little to no flaws; laws of ethics in medical practice need to be implemented. Therefore, with distinguished lines on medical ethics, society will not become divided and unrecognizable due to genetically enhanced humans.
Genetic engineering challenges ethics itself. In the “Case Against Perfection” by Michael J. Sandal the author includes multiple statements such as “manipulating our own nature” and “to make ourselves better” to argue what any type of person may do for self-improvement. With genetic engineering becoming more involved it is implausible to avoid, but as a race, humans have the ability to see what is right and what is wrong. For example, a competitor may find the need to increase physical aspects that enhance the athlete’s ability to perform at the next level. This is clearly wrong and can appear unfair to a natural contender and “degrades the game and player’s dignity “as “Tinkering with Humans “ by William Saletan describes modifying deoxyribonucleic acid. Additionally, reshaping born-give traits can become the next immense skill enhancer such as creatine.
We are closer that humanity ever has been to being able to intentionally manipulate DNA and thereby being capable of creating organisms that can dramatically improve our lives and wellbeing as a species. However, genetic engineering has to be appropriately regulated, taking into consideration ethical issues such as human rights, the dignity of the individual, harmful consequences and issues of morality followed by them. This paper will try to expand upon various views on genetic engineering and will pay homage to my background writing engineering research papers to consider the ethics of genetic engineering-the designer baby, cloning, how it relates to ethics in engineering generally, and the responsibilities of engineers and the concerns of
The evolution of technology has been hand in hand with the human subjugation of earth, but the question persists, when does the use of technology go too far? Advances in medical science have tremendously improved the average human lifespan and the quality of life for individuals. Medical science and biology are steadily arriving at new ways to make humans superior by the use of advanced genetic alteration. This ability raises the question of how ought this new technology be used, if at all? The idea of human enhancement is a very general, since humans are constantly “enhancing” themselves through the use of tools. In referring to human enhancement, I am specifically referring to the use of genetic intervention prior to birth. Julian Savulescu in his, “Genetic Interventions and the Ethics of Enhancement of Human Beings” argues that it is not only permissible to intervene genetically, but is morally obligatory. In this paper I will argue that it is not morally obligatory to genetically intervene, but may be permissible under the criterion established by Savulescu. I plan to argue that the argument used by Savulescu for the obligation to genetically intervene is not the same obligation as the prevention and treatment of disease. The ability for humans to genetically intervene is not sufficient to provide a moral obligation.
One of the ongoing debates in the biomedical engineering field today is about the human genetic engineering. Imagine being able to design your own baby the way you want it to be or mean to say “perfect” before it is even born, or prevent your unborn child from an outrageous disease, or make your baby a smarter, stronger, or even an athlete. You can even decide the sex of your baby. With the advanced technology you can even choose the physical feature of your child. Although human genetic engineering might seem attractive for these reasons, it should not be done because it defies nature, leads to less diversity and raises moral and ethical concerns.
The advent of genetic engineering leads to many medical and agricultural innovations that benefit the world. From preventing/curing diseases, to increasing agriculture production, the miraculous effects of genetic engineering are the next step in evolution for the scientific community. The benefits of such powerful technology may seem like science fiction, however, it is very possible that genetic engineering may become an everyday occurrence in the years to come. However, such advancements in technology, especially since genetic engineering is in its infancy, often have questionable ethical concerns. Ethical concerns such as human rights, equal distribution, and long-term outcomes/effects, often appear as important areas of discussion for those who question the morality that is involved in genetic engineering. Three ethical concerns pertaining to genetic engineering are Eudaimonistic Utilitarianism, Libertarianism, and Distributive Justice. Eudaimonistic Utilitarianism can be described as
Rapid advances in medical science have fuelled the question of bioethics. However, as science takes leaps and bounds towards its goals, ethics are often just learning how to crawl. In fact, it has even suffered major backslides in some cases. Genetic engineering "raises serious ethical questions about the right of human beings to alter life on the planet". Changing the basic physical traits of an organism can lead to an unprecedented threat to life on the planet". With such dire consequences, where do we draw the line?
Think of a world where children are born healthy, without risk of disease. Where one’s quality of life can be improved with a simple surgery. Sound interesting? Though many Americans today have an opinion on gene manipulation, less than 10% of the population has an adequate knowledge and understanding of all the benefits and controversies of the technology (Funk). Many advancements are being made in the field of gene engineering, with parents yearning for the chance of one day possibly being able to give their children a better life. Lifespans are being elongated, deadly diseases are being eliminated, and more people are becoming interested in the technology. Genetic engineering should be viewed as ethical when dealing with deadly diseases or the improvement of one's physical well-being.
For many individuals in the world, human genetic engineering determined to be the path of moving humankinds forward. Experiments had shown the probabilities of treating human diseases with by alternating human DNA. Many governments allowed hospital to implement genetic engineering on patients only if there were no other alternatives. Patients understood the risks of conducting this process, yet they decided to be the “rat” in this implementation, because implementation results would be used for research purposes. Economics assumed that human made rational choices; choices that would maximize their utility. It’s safe to assume that for certain individuals, this appears to be the risk that worth taking because they would potentially lose their lives
Since the beginning of scientific research, the information discovered has led to many technological breakthroughs and advancements at a rapid pace. The velocity of the incoming discoveries may allow one to overlook the powerful emphasis we as humans hold over human life itself. While human research has been developing an understanding of Deoxyribonucleic acid (DNA) since Friedrich Miescher isolated the double-helix shaped molecule, efforts in recent decades to map the human genome have instigated a great amount of opportunity to the potential manipulation of the basic elements of life. This potential had escalated to a reality by 2001, as the first genetically altered babies had been born and were confirmed by scientists to be genetically altered. These successful operations have sparked a mass overflow of possibility and further technological advancements with regard to human genetic modification (Whitehouse). While there is an enormous amount of potential in human genetic modification, there is an equal amount of controversy that questions the ethics of such practices. For example, should the ability to modify a child’s genetic code be viewed as a technological possibility, or should it be a social obligation to ensure that all children are disease-free? Should it be the parents’ right to modify their unborn child’s genetic code to whatever they wish or see fit? Or should the fetus hold the right to live a life without genetic modification? There are many valid arguments for both positive and negative aspects of human genetic engineering. To make a claim concerning the ethics of human genetic engineering, one must analyze each potential point in order for their opinion to hold validity.