Ethics of Human Cloning Essay Example for Free

Ethics of Human Cloning Essay In 1971 James D. Watson claimed that one day human cloning would be workable and noted that â€Å"as many people as possible be informed about the new ways for human reproduction and their potential consequences, both good and bad†(Burley and Harris 2001, p. 69). Watsons statement was given little attention. In 1997, the birth of Dolly, today the worlds most famous sheep, caused widespread public excitement. Dolly became artificially produced clone and proof that cloning large animals like sheep or humans would be possible. More importantly perhaps, Dolly raises many different sorts of important questions for human beings. Human cloning has been met with widespread unease all over the world and generated a series of ethical issues that will be discussed in this paper. Main Body In opposition to productive cloning it is asserted that the method would be causing danger to human beings. For example, Dr Harry Griffin, the director of the Roslin Institute, Scotland, that successfully cloned Dolly the sheep indicates that: It would be irresponsible to try and clone a human being, given the present state of the technology†¦. The chances of success are so low it would be irresponsible to encourage people to think theres a real prospect. The risks are too great for the woman, and of course for the child (Griffin, 2001). However, while the possible success regarding human cloning may be low and there may be risks of undeveloped embryos, against this it could be claimed that similar arguments could have been directed against the potential efficiency of in vitro fertilization techniques (IVF). IVF was once considered unsuccessful but today is a well-developed and valued treatment for infertility. IVF would never have developed if negative reasons such as this were successfully used to oppose it. A second concern on the subject of human cloning is about the motivation of those who would want to clone themselves and others. On the one hand, it might be accepted that human cloning would make possible for infertile couples to produce genetically related children. On the other hand, there seems to be a worry that people may use human cloning not in order to found a family but with purpose to make a copy of themselves. In addition, there may be people who hope to produce copies of other living or dead individuals. For example, it was this motivation for cloning that was the theme of the fictional film The Boys from Brazil. In the film Hitlers genotype was cloned to produce a Fuehrer for the future (Harris 1998, p. 169). However, any clone of an existing person will not be a copy of that person. Having the same genotype as another individual does not make a clone the same individual and it is probable that effects from the egg and from the environment would make any clone considerably different from their genetic twin. While this may be so, it could be likely that those who employ human cloning with purpose to produce a copy of themselves or others will not be proper parents. As a result, the welfare of any produced child will suffer. The motivation of many parents to produce a child may also not withstand close examination. What would be a good motivation for wishing to have a sun or daughter? It could be claimed that all motivations to bring to birth a child are based, at least to some degree, on the selfish feelings of future parents. A third main concern on the regard of human cloning involves these kinds of worries about the well-being of the produced child. It may be possible that any child born as a result of nuclear somatic transfer cloning will experience disadvantage either because he/she is robbed of his/her genetic identity or because he/ she will not have an open future (Harris 1998, p. 169). To what extent is a cloned person robbed of his/her genetic identity? While most human beings are genetically unique, there seems to be no indication that permitting the birth of genetically identical twins derived from a single fertilized ovum robs anyone of their genetic identity or even that the fact that twins of this kind share a genetic identity is causing harm to these individuals. It could be stated, therefore, that it thus seems not clear why this factor should make human cloning unethical. It has been indicated (Holm, 1998) that clones created by means of nuclear somatic transfer cloning will live their lives in the shadow of their older genetic twin. As a result, the clones will not have the open future that most of ordinary people have and, it might be argued, human beings have a right to. Soren Holm, for example, argues that: Usually when a child is born we ask hypothetical questions like How will it develop? or What kind of person will it become? and we often answer them with reference to various psychological traits we can identify in the biological mother or father or in their families†¦In the case of the clone we are, however, likely to give much more specific answers to such questions. Answers that will then go on to affect the way the child is reared (Holm, 1998, pp. 160-161). Holms point of view is that producing a clone that lives life in the shadow of an older genetic twin is unethical as: It diminishes the clones possibility of living a life that is in a full sense of that word his or her life. The clone is forced to be involved in an attempt to perform a complicated partial re-enactment of the life of somebody else (the original) (Holm, 1998, p. 162). This means that while people usually claim for the importance of the moral principles of respect for individual autonomy or the power to make a decision for oneself without influence from outside, people are violating these principles by robbing clones this opportunity to live their lives in the way they want. The way the clones were produced will putt them in a position where they are living in a shadow. However, even if this claim is true that clones would live in the shadow of their genetic originals, it is not obvious that this fact should compel people to prohibit human cloning. Arguments that compel people to consider the well-being of a resulting child are questionable. It has been claimed that a person is only wronged by being brought to birth if he/she has a life so bad that it would be a cruelty rather than a kindness to bring it into existence (Bennett and Harris, 2002, p. 323). This kind of unfortunate existence is sometimes characterized as an unworthwhile life. An unworthwhile life would be a life of extremely negative experience and worsening. Other lives that may be not perfect, but not so worthless as to deprive that individual of an amazing experience of living, are termed worthwhile lives. In this regard, the statement is that as long as a person is likely to have a worthwhile life he/she is not disadvantaged by being brought to birth. Thus, even if a human clone is likely to have a life that is somehow less than ideal, his or her suffering is unlikely to be such that it makes life unworthwhile. It could therefore be claimed that while being born a clone may not be the ideal way of coming into the world, it is the only opportunity of existing in this world and to have a life that is likely to be worth living. If this position was considered, it would establish human cloning as ethically acceptable at least on the grounds of giving the child a right to exist. Conclusion The topic human cloning has a number of ethically puzzling if not problematic features. Cloning will be one of the most hotly debated and least well-understood phenomena in near future. Today human cloning meets with overwhelming opposition. However, it is clear that human cloning turns out to be the perfect embodiment of the ruling possibilities for new age.

Oedipus the King by Sopohocles Essay -- Oedipus King Sophocles Essays

Oedipus the King by Sopohocles Works Cited Not Included Throughout the play, Oedipus the King, Sophocles refers to site and blindness to relate attitudes and knowledge of the past. The irony of sight in this play can be marked by Oedipus’ inability to realize that which is evident to the reader. His extreme pride is his tragic flaw. It blinds him from the truth. Oedipus blinding himself symbolizes his increase of knowledge, his sensitivity, and gives him the ability to finally "see". He is now able to see the flaws of his hubris attitude, and the consequences of which his pride brought to him. From the very beginning, Oedipus was blinded by pride. With the city of Thebes dying, Creon comes from the god Apollo to tell how to stop the plaque. An example of Oedipus’ hubris is shown when he will not go into the palace to converse with Creon. He insists on talking in front of the crowd of citizens. Creon tells that the only way to stop the plaque is to find the killer of Lauis, the previous king. King Oedipus takes this task lightly, for he is the one who solved the riddle of the Sphinx, he surely could find the killer of royalty. This is another example of his tragic flaws, pride. When Oedipus vows to do everything in his power to find Laius’ killer, the leader of the chorus advises Oedipus that no one knows the identity of the murderer, and that the god Apollo should name him to the people. Oedipus replies "to force the gods to act against their will- no man has the power."(320) He has called on the blind seer who knows what the god Apollo sees. It is ironic that Tiresias can "see" what Oedipus can not though he suffers of old age and physical blindness. Tiresias, who is able to see the truth of the downfall of Oedipus thorough the oracle’s prophecy even in his own blindness, becomes the comparative image from which Oedipus is judged, both by himself and by others. Throughout the conversation between Oedipus and Tiresias, he will not divulge the information King Oedipus is longing to hear. "I’d rather not cause pain to you or me. So why this†¦useless interrogation? You’ll get nothing from me" (321) Tiresias says. This enrages Oedipus and he blames him for the murder, and then for conspiring with Creon to take his throne. These accusations Oedipus makes are caused by his fear of the truth he is too blind to see. This blame causes an argument... ...dentity from this man, that he even speaks of torture to get him to talk. From the way the man speaks to the other shepherd, "Damn you, shut your mouth—quite!" (346) You can tell that Oedipus is not going to like what this messenger has to say. He to owns the knowledge that is blinding Oedipus. But he will soon know and the knowledge of himself will set him free, and he will be able to understand his faults. When Oedipus finally realizes that the prophecy that he would kill his father and marry his mother had came true, he was over come with shame. He goes to Jocasta’s quarters, where she had taken her own life, and gouged out his eyes with the broach that she wore. In the end, Oedipus gains insight into his life, his failings, and the nature of the gods and fate only through his own blindness, only through accepting the truth of his lack of vision, and his inability to impact fate. Oedipus gains a compassionate, though tragic outlook because of his capacity to envision that which he could never see while he had his physical sight. Through hi s blindness, Oedipus is finally allowed the ability to see himself, and this is the irony of sight in Sophocles’ play Oedipus the King.

Disparities in Diagnosis of Depression

In the paper, â€Å"Disparities in Diagnosis of Depression†, the author has made a mention of the problem of African-Americans being less likely to report, getting evaluated or diagnosed for depression, mania or anxiety than their White Counterparts (Gary 2005). This paper would be concentrating on the reasons for this problem. In history, African Americans have been the victims of chattel slavery and many people felt that they could be suffering from certain mental changes.Many people considered them to be suffering from a psychiatric disorder known as ‘draptemania’ (characterized by the need to flee from captivity). Although, African-Americans have an inherent nature not to get depressed very easily because of their apparent happy character, the condition is also at a greater risk of going undiagnosed, under-diagnosed or even misdiagnosed. This was a concern existing since a long time and even till today this problem is existing (Baker, 2000, pp. 3167).Minority communities especially African-American’s may make up a vital portion of the US population, and if health problems exist, the health status, economic welfare and quality of living of the entire nation would certainly be affected. Only a small portion of the minority population would be receiving ideal mental healthcare (Reus, 2001). It may not be felt that the mental health services for the African-American Communities should be improved as the risk of developing depression is comparatively lower compared to the White population.Besides, the mental health services may be only developed to lower the occurrence of mental disorders rather than treating a much bigger problem (which could be increasing the risk of developing the disorder) (Witt, 2006). Many of the healthcare providers (such as hospitals, public healthcare settings, etc) tend to focus a lot on the ethnicity of the patients (usually the color the skin) rather than on the individual healthcare requirements and the se veral socio-economic factors.Several of these providers assume certain problems or issues to have occurred (such as social problems, racial issues, trauma, alienation, etc), which would be responsible for the mental health disorder. The African-American Population may have certain negative experiences with the healthcare system, and hence in the future this ethnic group would develop negative feelings towards the system, thus reducing their reliance on it.Hence, such individuals are less likely to go to the healthcare providers to seek medical care, and in such instances several mental disorders would go undiagnosed and untreated (Mallett, 2000). Several individuals belonging to the minority community may not seek mental health services as they may fear that they may be misunderstood and further they may undergo ill-treatment due to the prevailing lags in culture, ethnicity, language and literary levels.Many of the African-Americans who are seeking mental health services may be lock ed or held in the hospital wards and forced to undergo treatment. They may be administered drugs in greater than normal dosage and all laws and regulations regarding management may be ignored, misused and by-passed. The White Physicians may be biased while diagnosing and treating African-American mental patients. They may discriminate them racially and be arrogant with them.Some physicians may genuinely have a problem with African-American patients as they may not know the patient’s language and culture (Mallett, 2000). Besides this, several other causes such as homelessness, the presence of several other general disorders, access to illegal drugs, lower levels of insurance coverage, etc, amongst African-American population were responsible for the lower chances of several mental disorders getting evaluated and treated (O'toole, T. P. , Pollini, R. , Gray, P. & Jones, T. ; 2007).

What Is the Definition of Abortion

Abortion is the intentional termination of a pregnancy after conception. It allows women to put an end to their pregnancies  but involves killing the undeveloped embryo or fetus. For this reason, it is a very controversial subject in American politics. Supporters of abortion rights argue that the embryo or fetus is not a person, or at least that the government has no right to ban abortion unless it can prove that an embryo or fetus is a person.Opponents of abortion rights argue that the embryo or fetus is a person, or at least that the government has a responsibility to ban abortion until it can prove that an embryo or fetus is not a person. Although opponents of abortion often frame their objections in religious terms, abortion is never mentioned in the Bible.Abortion has been legal in every U.S. state since 1973  when the Supreme Court ruled in Roe v. Wade (1973) that women have the right to make medical decisions about their own bodies. Fetuses also have rights, but only after the pregnancy has progressed to the point where the fetus can be viewed as an independent person. In medical terms, this is defined as the viability threshold -- the point at which a fetus can survive outside of the womb -- which is currently 22 to 24 we eks.Abortions have been performed for at least 3,500 years, as evidenced by their mention in the Ebers Papyrus (ca. 1550 BCE).The word abortion comes from the Latin root aboriri (ab off the mark, oriri to be born or rise). Until the 19th century, both miscarriages and intentional terminations of pregnancies were referred to as abortions. More About Abortion and Reproductive Rights Reproductive Rights in the United StatesWhat If Roe v. Wade Were Overturned?Womens Reproductive Rights the U.S.ConstitutionKey Arguments For and Against Abortion