Altering Nature: Volume II: Religion, Biotechnology, and by B.A. Lustig, B.A. Brody, Gerald P. McKenny

By B.A. Lustig, B.A. Brody, Gerald P. McKenny

The creation situates particular non secular and coverage discussions of 4 extensive components of biotechnology in the context of the wider dialog on options of nature set forth in quantity One. Our introductory evaluation stories key features 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 gentle of a few theological issues and casuistical emphases. The advent additionally studies the 4 coverage chapters, every one associated with the conceptual bankruptcy written at the similar quarter of biotechnology, and indicates the ways in which coverage offerings in those components will be illumined through extra concentrated cognizance on spiritual views.

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Extra info for Altering Nature: Volume II: Religion, Biotechnology, and Public Policy (Philosophy and Medicine, 98)

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26 Toward the other end of the spectrum we find, among others, most Protestants. Here the question of “nature” might be regarded as a concern not about inheritance or genetic connection but discerning the criteria that make the “natural” family a typically superior environment for raising children and protecting the dignity of children who are conceived. First, although when Protestant denominations make statements on assisted reproduction they rarely treat the connections between genetic relation and parenthood as absolute values, marriage typically functions as the “fitting” or “faithful” setting for procreation and thus as the ideal against which alternatives are to be judged.

For, in a tradition in which singleness and vowed celibacy have long been considered valid—even superior—vocations, neither marriage nor childbearing is a prerequisite to a faithful adult life, nor is childbearing in theory necessary to a legitimate marriage (though openness to childbearing is). Roman Catholic statements on assisted reproductive technologies assume a natural law ethical framework. Their explicit appeals to nature function normatively; they are not simply observations about human reproductive experience, but also conclusions about what is inherently important or valuable in human reproduction.

1 Compatible Contradictions: Religion and the Naturalization 35 The Greek Orthodox Church, part of the worldwide Orthodox Christian communion, proceeds on similar premises but accepts limited use of ARTs because its understanding of the relationship between intercourse and procreation diverges from the Roman Catholic view at two key points. , love (Harakas, 1980). According to the Orthodox Church in America, although “the procreation of children in marriage is…a blessing of God…[and] the natural result of the act of sexual intercourse in marriage,” sexual relations and conception may be separated: “married couples may use medical means to enhance conception of their common children” if they use their own gametes and avoid procedures that result in the destruction of embryos (Orthodox Church in America, 1992, confirmed in Sheean, 2004).

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