By B.A. Lustig, B.A. Brody, Gerald P. McKenny
The advent situates particular non secular and coverage discussions of 4 extensive parts of biotechnology in the context of the wider dialog on recommendations of nature set forth in quantity One. Our introductory review reports key points of modern spiritual and moral discussions of 4 components: 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 few theological topics and casuistical emphases. The creation additionally studies the 4 coverage chapters, each one associated with the conceptual bankruptcy written at the comparable region of biotechnology, and indicates the ways in which coverage offerings in those components will be illumined by means of extra concentrated recognition on non secular views.
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Extra resources for Altering Nature: Volume II: Religion, Biotechnology, and Public Policy (Philosophy and Medicine, 98)
And even the enlightened are believed to be able to 17 Keown (1995, 67, 126); Keown (2005, 55–58); Williams (1991, 101–102); Satha-Anand (2001); Gross (1997, 302–304); Qiu (2002, 75); Fagley (1965, 333–334). 18 Keown (1995, 66–67, 128); Keown (2005, 54). 19 Qiu (2002, 77). 20 Qiu (2002, 78); Lock (1998, 214). But note that compassion, which involves an obligation to reduce suffering, justifies many cases of medical intervention. For exceptions see Keown (1995, 58–64). 21 Still, Buddhism’s failure to prescribe marriage or enjoin childbearing means that only local custom, with its secondary devotional and moral traditions, can create a religious, moral impetus for marriage and a strong connection between marriage and childbearing.
The key test is adoption: Is adoption at root a second-best way to make up for parentlessness and childlessness, and thus to complete the true natures of adults and children whom chance has deprived of a family? An act of benevolence rooted more in compassion and a sense of justice than in the desire to reproduce the model of the natural family? Or a recognition that commitment and social practice, not physical relatedness, bond parents and children, no matter what their genetic connection? ” Far more commonly, the question is simply whether ARTs realize or transgress the structure and intent of what religious people typically hold to be the “natural” standard, heterosexual, married procreation.
Conversely, in Roman Catholicism, declining the “natural” end of parenthood is justified, however regretfully, by respect for the duty not to transgress the boundaries of the “natural” process of conception (Congregation for the Doctrine of the Faith, accessed online, 8, 11). Thus both intervention in material nature and refusal to intervene in it are naturalized by their ultimate support for regnant visions of nature (see Becker, 2000, 6; Strathern, 1992b, 56). Yet, as we will also show, not all cultures root family in immediate genetic relationships in quite the same way Euro-Americans do (Franklin, 1997, 97–99).
Altering Nature: Volume II: Religion, Biotechnology, and Public Policy (Philosophy and Medicine, 98) by B.A. Lustig, B.A. Brody, Gerald P. McKenny