Cloning produces a great variety of moral and ethical problems. The thought of reproducing masses of people with the same genetic makeup is in its simplest state redundant and at odds with the forces of nature, however more importantly it strips people of this much valued individuality. Cloning is arguably a beneficial science, a technology that will ‘enhance’ society. However, even the simplest of morals, and most limited understanding of government, dictate that anything which destroys the rights of the individual in essence is a threat to society on a whole. With the support of classical liberalism philosophies John Stuart Mills states “That the only purpose for which power can be rightfully exercised over any member of a civilized community, against his will, is to prevent harm to others” (125). The lack of cloning can hardly be considered ‘h...
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... apparent when you examine the case of Louise Brown, the first test-tube baby, who is still receiving attention from the media 20 years after her birth (Burley, Harris paragraph 15). This is what Burley and Harris classified as the non-identity problem (paragraph 7). Unable to identify well with individuality in conjunction with the problem that society posits, the cloned child will be reduced to a state of mental rejection.
In addition to this problem the clones will be oppressed by the demands, real or imagined, of the parents or genotype donors (Burley, Harris paragraph 3). Again a moral injustice can be charged against the individual being cloned, this time for not respecting the mental status of the cloned person. According to Soren Holm, cloned persons will be forced to live their lives in ‘shadows’ of their genotype donors (Burley, Harris paragraph 20).
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