By B. Andrew Lustig, Baruch A. Brody, Gerald P. McKenny (auth.), B. Andrew Lustig, Baruch A. Brody, Gerald P. McKenny (eds.)
The volumes of changing Nature give some thought to the advanced ways in which techniques of 'nature' and 'the ordinary' are understood and the relevance of these understandings to discussions of biotechnology. quantity One, ideas of 'Nature' and 'The normal' in Biotechnology Debates, deals nuanced bills of the ways in which nature is invoked and interpreted, either descriptively and prescriptively, through various disciplines, together with views from spirituality and faith, philosophy, technology and drugs, legislations and economics, and aesthetics. within the context of that vast dialogue, quantity , faith, Biotechnology, and Public coverage, stories fresh spiritual and moral analyses of 4 particular parts of biotechnology: assisted replica, genetic remedy and enhancement, human-machine incorporation, and biodiversity. It identifies and explores the richer normative subject matters that tell specific debates and indicates ways in which coverage offerings in biotechnology could be illuminated via devoting better consciousness to non secular perspectives.
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Extra info for Altering Nature: Volume Two: Religion, Biotechnology, and Public Policy
The purpose of sex, then, is primarily reproduction; health (preservation of the yinyang balance in both men and women) and pleasure are secondary and tertiary goods (Qiu, 2002, 76, 78). In addition, patriarchal complementarity rules gender relations; as infertility has traditionally been seen as a woman’s problem, infertile wives are, not surprisingly, at risk for divorce. These problems could be alleviated quietly by ARTs. However, Confucianism also erects two significant barriers to ARTs: concern about introduction of extra-familial gametes (this, if the family learns about it, can raise conflicts out of concern for the ancestral line) and the belief that one should avoid donating sperm—both because a man should not harm himself by wasting the vital forces in his sperm, and because sperm stored outside a man’s body may lose its vital force and produce a weak or defective child (Qiu, 2002, 78–79).
This awareness in turn reduces nature’s justificatory power (Strathern, 1992a, 43, 47, 52–53, 177–178, 195; 1992b, chs. 1–3; see also Franklin, 1991). Strathern sees Westerners as caught between two alternatives: abandoning the modern project of natural scientific rationality altogether for some non-scientific, immutable vision, or replacing “immutable nature” with a new gold standard, our evolving, possibly novel scientific knowledge of nature. We accept the validity of this dilemma for some Westerners but argue that, in most circumstances worldwide, religious people regard themselves as rejecting Strathern’s dilemma and taking a third road.
From a Western viewpoint, Buddhism presents perhaps the most intriguing example of “natural” family structure and reproduction. Because all attachments to temporal things—sexual pleasure, child, spouse, or even self—discourage enlightenment, a member of the sangha would neither marry nor desire to have children. 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).
Altering Nature: Volume Two: Religion, Biotechnology, and Public Policy by B. Andrew Lustig, Baruch A. Brody, Gerald P. McKenny (auth.), B. Andrew Lustig, Baruch A. Brody, Gerald P. McKenny (eds.)