Brave New World by Aldous Huxley

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From reading Fukuyama’s Our Posthuman Future I gathered that if the human mind and body are shaped by tons of genes, as the decoding of the human genome seems to highlight, then biotechnologist will be able to change both one day in searching to perfect the flawed human clay, will modify human nature. Fukuyama asserts his thoughts about what in fact is at stake with biotechnology in which he states, “Is…the very grounding of the human moral sense”. Throughout the reading it became clear that Fukuyama’s purpose was not to delineate the consequences of biotechnology, but to argue that biotechnology threatens both the very distinction of a human being and the existing social fabric. He also asserts that government institutions should be established to evaluate and regulate biotechnological innovations. Throughout his book he investigates ways in which biotechnology may change the human essence with no intention to experience repeat of history and the hopes to stray far away from a post human future. It seems that Fukuyama fears that biotechnology will make monsters of us all to say the least being that human values are rooted in human nature and human nature is rooted in our biological being, which is particularly in our genes. Tampering with human biology could alter human nature, convert our principles and last but not least undermine capitalism. The introductory chapter in Part I outlines the book's thesis and uses Huxley's Brave New World as an analogy for the subtle modifications of human nature and society likely to result from biotechnology. Such adjustments will possibly face limited antagonism because "everyone gets what they want". With Fukuyama's move into this territory, it may be that bioethicists are going to be upstag... ... middle of paper ... ...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.

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