By B.A. Lustig, B.A. Brody, Gerald P. McKenny
The creation situates particular spiritual and coverage discussions of 4 large parts of biotechnology in the context of the wider dialog on strategies of nature set forth in quantity One. Our introductory review reports key facets of contemporary non secular and moral discussions of 4 components: biotechnology and assisted copy, biotechnology and genetic enhancement, biotechnology and human-machine incorporation, and biotechnology and biodiversity. It additionally attracts hyperlinks among these a variety of discussions in mild of a few theological subject matters and casuistical emphases. The creation additionally studies the 4 coverage chapters, every one associated with the conceptual bankruptcy written at the related zone of biotechnology, and indicates the ways in which coverage offerings in those components might be illumined by way of extra concentrated awareness on non secular views.
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Extra resources for Altering Nature: Volume II: Religion, Biotechnology, and Public Policy (Philosophy and Medicine, 98)
Furthermore—again in departure from the Roman Catholic view—the prohibition against masturbation can be lifted in the interest of obtaining a semen sample for AIH. A forbidden “unnatural” act becomes tolerated in the greater interest of procreation, a “natural” desirable outcome of marriage. 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.
She argues that views of “natural” kin relations are not static. The “traditional” Euro-American natural family (in which “real” kin relations are biogenetic) is actually a relatively recent, post-Darwinian social construction that prides itself on its basis in modern, scientific fact. ARTs simultaneously unsettle this vision of the nature of things by interfering in and complicating kin relations (which in people’s minds remain dependent on genetic relationship) and reinforce the vision by enabling genetically related families to exist where formerly they could not.
For spiritually serious people, sex and reproduction are thus suspect on several counts. 20 Finally, the uncritical desire to reproduce in the face of ecosystematic strain contradicts Buddhist responsibility to promote life in its interdependency (Gross, 1997). This complete absence of theological pronatalism throws doubts on the theory that religious people automatically see the “natural” family as a good to be pursued. Yet Buddhism does not utterly reject worldly life. Buddhist belief in reincarnation assumes that only the purest souls are cut out for the ascetic life, and for this reason although the lay life, marriage, and parenthood fall short of the ideal, they also are not frowned upon.
Altering Nature: Volume II: Religion, Biotechnology, and Public Policy (Philosophy and Medicine, 98) by B.A. Lustig, B.A. Brody, Gerald P. McKenny