written by Christopher Register Evangelicals and other pro-life advocates have underappreciated reasons to support in vitro fertilization (IVF) and funding for maternal health and reproductive technologies in general. These reasons stem from the surprisingly high rate of natural miscarriage. I suggest that advances in IVF technology may ultimately lead to fewer total embryos being miscarried… Read More »Should Evangelicals Support IVF?
Dominic Wilkinson, University of Oxford. In 2020, in a medical facility in one of the southern states of the US, a patient wandered into an unsecured nursery for extremely premature children. Unfortunately, the patient managed to accidentally disconnect multiple babies from their life support. Worried that they would get in trouble, they fled the scene.… Read More »Why a US State Court Ruling on the Rights of Children Before Birth is Unjust
Written by Daniela Cutas Lund University
What are genetic relatives to each other if they are not de facto relatives? Is there no relation between a donor-conceived person and their gamete donor? Between the donor-conceived person and the donor´s other offspring or parents or aunts and uncles? Should parents facilitate acquaintance between their children and their children´s gamete donors or donor siblings or other close genetic relatives?
Answers to these questions will differ depending on how one regards the significance of genetic ties. For some, genetic ties equal real relatedness between people: blood is thicker than water, and your genetic relatives ultimately are your family. Anything else is at best a proxy, and at worst a lie. For others, the focus on genes and genetic relatedness is irrational and potentially harmful. It reinforces prejudice and reduces people to their biological components and the relationships between them to combinations of genes. Both these and other attitudes are simultaneously represented in many cultures and legislatures in the Western world. Sometimes, parents of donor-conceived children, who see themselves without a doubt as their children´s rightful parents, may fear that their children may choose to see the gamete donors as their parents instead. Other parents and children may be blissfully in sync with each other but find themselves in extended families and communities in which others see things differently and behave accordingly.Read More »Guest Post: Nothing if not family?
A Guest Post Written by Jonny Anomaly
It’s been 20 years since Allen Buchanan and his colleagues published From Chance to Choice: Genetics and Justice. The book was a landmark, and it repays careful reading.
But there is at least one kind of question that has been largely (if not entirely) ignored in discussions about whether we should regulate parental choice, once parents have access to technologies that allow them to sculpt the genetic endowment of their children. How should we think about reproductive choices that are good for each but not for all? What should we do when there is a conflict between parents selecting the best traits for their children, when a different distribution of traits might be better from a social standpoint? Another way of asking the question is this: how should we think about situations in which there is a potential conflict between the principle of procreative beneficence and the principle of procreative altruism?Read More »How Should We Regulate Genetic Enhancement Technologies?
It has long been known that cognitive diversity is important to collective performance. Diverse groups are more productive, more innovative and better at solving complex problems than less diverse groups. And recent research suggests that cognitive diversity also drives scientific progress.
Such research has direct implications for how we regulate reproductive technologies. Late last year, the London Sperm Bank was criticised for its decision to ban sperm donors who suffer from minor neurological disorders, including dyslexia and Asperger’s syndrome.Read More »Cross Post: If you can screen for brown eyes, you should be able to edit out genetic disease
Written by Professor Julian Savulescu and Professor Kelton Tremellen
This is a cross posting of an article which was originally published at The Conversation
How much should the state spend on helping people to have children? At present, government support for infertility treatment is approximately A$240 million a year. The success of fertility treatments such as IVF is good if you are under 35 years of age, but once a woman hits 40 it plummets, falling to an almost futile one-in-80 chance of producing a baby for women 45 years and older. This raises the question – is IVF a cost-effective use of taxpayers’ money? And what about for older women?
Decisions about funding are usually made on grounds of cost-effectiveness. In Australia, the cost-effectiveness threshold is about A$40,000 per “QALY”. A QALY is a quality adjusted life year. Thus the government will spend, for example, A$40,000 to add a year of full health, or improve the quality of life by 10% for 10 years.
Is IVF cost-effective? It depends on how we measure it.Read More »Cross Post: Ideas for Australia: Rethinking funding and priorities in IVF – should the state pay for people to have babies?
On the evening of Thursday 28 December, Prof. Justin Oakley, Deputy Director of the Centre for Human Bioethics at Monash University, gave a fascinating and suggestive lecture on whether there is reason for the state to broaden access to IVF treatment for childless people as well as facilitating adoption.Read More »Podcast: Genetic Parenthood, Assisted Reproduction, and the Values of Parental Love
In March 2006, 21 yo Cleveland man Christopher Challancin was driving home from a party with his 17 yo girlfriend, Jessica Karos. She was 4 months pregnant. They began to argue about her ability to care for their child. Challancin, who had been drinking, became angry. He began to weave high speed through traffic and crashed. Karos was left paralysed. The baby died. Challancin was unhurt. Because he killed the baby, he was charged with homicide and sentenced to five years.
In 2005, Alison Miller and Todd Parrish sued their fertility clinic in Chicago. They had been having IVF treatment back in 2002 and stored 9 embryos. One of these was “mistakenly” discarded. The clinic apologised and offered the couple a free cycle of IVF. They sued for the “wrongful death” of their embryo.
Every year, about 100 000 fetuses are aborted. No one is charged over these deaths. Thousands of embryos are also destroyed. The law on IVF in England and Australia requires their destruction after a period of time, 5 to 10 years.
How can killing a fetus at once be homicide and yet no crime at all? How can the destruction of embryos be required by law and widely practised but also, in some places, the crime of wrongful death? How can one act – killing early human life – be both right and wrong? This is the puzzle of social practice involving early human life.
Read More »Solving the Puzzle of the Moral Status of the Embryo and Fetus
Australia essentially bans sex selection, except to prevent babies being born with serious sex-linked disorders. The National Health and Medical Research Councils also prohibits it in its guidelines.
A couple in the state of Victoria is currently appealing to the Victorian Civil and Administrative Tribunal to allow them to access IVF and to deliberately have a girl. The couple have had three boys naturally and lost a daughter soon after birth. They recently had IVF which resulted in a twin pregnancy. The twins were boys. They aborted the pregnancy.
I argued over 10 years ago there are no good reasons to oppose sex selection in countries like Australia.
