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The Ethics of Human Genetic Enhancement: Extending the Public Policy Debate

机译:人类遗传改良的伦理:扩展公共政策辩论

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摘要

Mammalian one—cell embryos can be genetically altered, implanted into the femaleu27s uterus, and subsequently develop into biologically mature organisms in the usual manner. If the resultant adult organisms reproduce, the genetic change may be passed on to future generations. In humans, the procedure is known alternatively as u22human genetic engineeringu22 or u22human germline gene therapy.u22 Bioethicists distinguish between genetic engineering intended for the prevention or treatment of disease (u22treatment germline gene therapyu22) and genetic engineering intended for non—medical enhancement of certain characteristics (u22enhancement germline gene therapyu22). Human genetic engineering has the potential to effectively replace deleterious genes such as the gene for cystic fibrosis or sickle cell disease — with a normal gene. Thus, not only is disease avoided in the next generation, but all future generations are spared the effects of the disease—causing gene as well.The current public policy consensus is that human genetic engineering, whether intended for treatment or enhancement, is ethically impermissible. The primary reason is that present genetic engineering technology carries an unacceptable level of risk for use in humans. There is, however, good reason to believe that genetic engineering will become acceptably safe for use in humans, thereby eliminating the major ethical barrier to the technology. In fact, several policy statements already have suggested that, once safe, treatment genetic engineering ought to be permitted while enhancement genetic engineering ought not to be permitted.Part of the concern surrounding genetic enhancement is that bad consequences — such as morally objectionable eugenics practices — might ensue. But another objection is that human genetic enhancement is intrinsically problematic. In other words, at least very radical genetic enhancements violate what it is that makes human beings intrinsically valuable. Drawing on a Wittgensteinian view of human beings, the present work proposes a conception of ethically significant humanness — u22human beingnessu22 — that is potentially threatened by certain kinds or degrees of human genetic enhancement. The impact of human beingness on the future direction of human gene therapy policy, and in other policy areas, is discussed.
机译:可以对哺乳动物的单细胞胚胎进行基因改造,将其植入雌性子宫,然后以通常的方式发育为生物学上成熟的生物。如果最终的成年生物繁殖,遗传改变可能会传给后代。在人类中,该程序也称为“人类基因工程”或“人类种系基因疗法”。生物伦理学家将旨在预防或治疗疾病的基因工程(打算用于种系基因疗法)与打算进行基因工程的工作区分开用于某些特性的非医学增强(增强种系基因治疗)。人类基因工程有潜力用正常基因有效取代有害基因,例如囊性纤维化或镰状细胞病的基因。因此,不仅可以避免下一代疾病的发生,而且所有后代都可以避免这种疾病的影响,甚至可以造成基因。目前的公共政策共识是,从伦理上不允许人类基因工程,无论是治疗还是增强。主要原因是,目前的基因工程技术对人类的使用带来了不可接受的风险。但是,有充分的理由相信,基因工程将在人类中使用变得安全可靠,从而消除了对该技术的主要伦理障碍。实际上,一些政策声明已经建议,一旦安全,就应该允许进行基因工程治疗,而不允许进行基因增强工程。有关基因增强的部分担忧是不良后果,例如道德上令人反感的优生学实践,可能会发生。但是,另一个反对意见是,人类遗传改良在本质上是有问题的。换句话说,至少非常根本的遗传增强违反了使人类具有内在价值的本质。借鉴维特根斯坦的人类观,本研究提出了一种具有伦理意义的人类概念,即可能受到某些类型或程度的人类遗传改良威胁的人类。讨论了人类对人类基因治疗政策以及其他政策领域未来方向的影响。

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    Baumann John J.;

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  • 年度 1999
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